"'J^ 


/ 


O  PRINCETON,  N.  J.  '^' 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


Agneiv  Coll.  on  Baptism,  No. 


10 


^-^ 


r^ 


rAiiDirr  OF  BAPTISM  B?  SPRINKLING,  and  the  Riani 
•9  INFANTS  TO  THAT  ORDINANCE, 

SUPPORTED  AND  DEFENDED  IN 

TWO   DISCOURSES, 

Delivered  at  Maiden^ 

IN  THE  BEGINNING  OF  THE  YEAR  1804, 

OCCASIONCS 

BY  THE  SETTING  UP  OF  A  BAPTIST  SOCIETT 

IN    THAT    PtACB. 


Br  DAVID  6sG00Dy  D.  D. 

Minister  oi"  a  Church  in  Medford. 


Second  Eoirioir, 


CHARLSSTtnriT  : 

Printep  and  sojld  by  SAMUEL  ETHERIDGE, 
1804. 


ACTS  X.  47.  ,,  'fc 


CAN  ANY  MAN  FORBID  WATER,  THAT  THESE  SHOUI^ 

NOT  BE  BAPTIZED,  WHICH  HAVE  RECEIVED  THE 

HOLY  GHOST,  AS  WELL  AS  WE  ? 


W  HILE  Peter  was  preaching  the  gofpel 
fah'ation  to  Cornelius  and  his  affembled  friends, 
the  Holy  Ghoft  fell  upon  the  hearers  in  a  manner 
fo  vifible  and  ftriking,  as  nearly  to  refemble  what 
had  before  happened  to  the  apoftles  themfelvcs  on 
the  day  of  Pentecoft.  Obferving  this,  Peter  im- 
mediately propofes,  in  the  words  now  read,  the  ad- 
miffion  of  thefe  new  converts  to  a  regular  Handing 
in  the  chriftian  church,  by  the  ordinance  inftituted 
for  that  piirpofe.  As  they  had  already  been  bap- 
tized by  the  Holy  Ghoft,  the  water  baptifm,  which 
they  Were  now  to  receive,  was  intended  as  an  out- 
ward feal  or  token  of  what  they  had  inwardly  ex- 
perienced. The  one  was  the  immediate  gift  of 
God,  producing  a  real  change  in  the  heart,  purg- 
ing it  from  fm  and  dead  works,  and  bringing  it  to 
tbe  ansiver  of  a  good  conscience  toward  God  ;  the 
other  was  to  be  the  work  of  man,  and,  of  itfelf, 
could  avail  to  nothing  more  than  the  purifying,  of 
the  flesh.  As  a  divine  inftitution,  however,  render- 
ed fignificant  by  the  command  of  God,  its  obferv- 
ance  becomes  indifpenfably  incumbent. 


(  4  ) 

From  the  beginning,  it  hath  pleafed  God,  that 
Ihey  \vho  acknowledge  him,  and  embrace  the  true 
religion,  fhould,  by  fome  vifible  mark  or  token,  be 
leparated  and  diftingiiiflied  from  the  reft  of  man- 
l^ind.  When  he  admitted  the  patriarch  Abra- 
liam  and  his  family  into  a  covenant  relation  to 
iiimfelf,  and  gave  him  that  emphatical  and  com- 
prehenfive  promife,  to  he  a  God  to  him,  and  to  his 
seed  after  hiin,  choofing  them  for  his  peculiar  peo- 
ple ;  he  condefcended  to  confirm  the  engagement 
,by  an  ordinance,  which  was  to  continue  a  ftanding 
inemorial  of  his  promife  to  them,  and  of  their 
fpecial  obligations  to  him.  He  was  pleafed  to  fay, 
^bii  is  my  covenant,  or  the  fenfible  fign  of  it, 
fi'very  man  child  among  you  shall  he  circum* 
(ised-—^ — and  it  shall  be  a  token  of  the  co'venant 
ketwixt  me  and  you.  By  tliis  fignificant  rite,  they 
were  dedicated  to  God,  and  diftinguifhed  from  the 
reft  of  the  world,  as  his  church  and  people.  At  the 
iame  time  that  it  ferved  as  a  pledge  of  the  faith- 
fulnefe  of  God  in  fulfilling  his  promifes  to  them, 
at  tended  to  remind  them  of  their  duty  to  him,  of 
their  obligations  to  purity  of  heart  and  life,  and  to 
perfeveranceinacourfe  ofholy  obedience  to  his  will. 
During  the  continuance  of  the  Old-Teftament  dif- 
penfation,  thefe  purpofes  were  anfwered  by  circum- 
cifion.  But,  on  the  publication  of  the  gofpel  and  tlic 
introdu«5lion  of  the  Gentiles  into  the  church,  it  pleaf- 
ed God  to  lay  afide  this  bloody  rite,  and  fubftitute 
baptifm  as  an  initiatory  feal  of  his  covenant.  Go 
ye,  and  disciple  all  nations ^  baptizing  themy—^yas 


C    5    ) 

the  final  charge  of  Chrift  to  his  apoftlcs.    As  many 
as  fhoLild  receive  the  gofpel  were,  by  baptifm,  to 
be  made  vilible  difciples  and   members  of  the 
chriilian  church.     As  Abraham  rccehed  the  sign 
of  circumcision,  a  seal  of  the  righteousness  of  the 
faith  which  he  had,  being  yetitncircumcised;(o 
Cornelius  and  his  friends  received  baptihn  as  a 
feal  of  what  they  had  already  experienced  in  tJie 
gift  and  grace  of  tlie  Holy  Spirit.    Neither  the  one 
ordinance  or  the  odicr  did,  of  itfelf,  convey  faith 
or  any  other  inward  grace  to  the  fubjeas  of  it ; 
but  denoted  their  regular  entrance  into  the  vifible 
church  and  covenant  relation  to  God  as  his  pro- 
fefiing  people.    As  tlie  one  denoted  a  relation  to 
the  Jewilh  church,  fo  the  other  denotes  a  relation 
to  the  Chriftian  church.    In  this  refpea,  both 
rites  have  the  fame  import,  and  were  evidently 
intended  for  the  fame  purpofe.     As  circumcilion 
was  not  to  be  repeated  or  adminiilered  more  than 
once  to  the  fame  fubjea,  fo  neither  is  baptifm. 
In  all  theefiential  meanings  therefore  of  the  two 
rites,  the  one  evidently  fucceeds  the  other,  and 
was,' probably,  prefigured  by  it  in  the  fame  man- 
ner as  the  Lord's  fupper,  called  the  chriftian  paff- 
over,  was  prefigured,  under  the  law,  by  the  Jew- 
ilh  pafTover.    In  a  more  general  fenfe,  baptifm 
may  be  underftoodas  fignificant  of  all  the  efiential 
duties  and  privileges  of  the  chriftian  profcfilon. 
As  many  of  you,  fays  St.  Paul  to  the  Galatians, 
OS  haiis  been  baptized  i?ito  Christ,  have  put  on 
Christ :  Your  baptifm  denotes  your  fubmiftlon  to 


(    6    ) 

Chrift  in  his  mediatorial  chara6ler,  and  your  title 
to  the  bleflings  of  his  purchafe,  the  wafhing  away 
both  of  the  guilt  and  pollution  of  your  fins  through 
f.iitli  in  his  blood,  your  feparation  from  an  unbe- 
lieving and  finful  world,  to  be  his  peculiar  people, 
and  your  incorporation  into  his  myftical  body,  to 
walk  with  them  in  newnefs  of  life.  In  confirma- 
tion of  this  general  import  of  baptifm,  referring  to 
the  things  fignifieil  by  it,  the  apollie  adds,  hy  one 
spirit  are  ive  all  baptized  into  one  hody^  ivbether 
ive  be  jfews  or  Gentiles y  nuhether  ive  be  bo?id  or  free. 
With  refpe<Sl  to  the  manner  in  which  the  ordi- 
nance ought  to  be  adminiftered ;  the  form  of  words 
to  be  ufed  on  the  occafion,  is  prefcribed  by  our 
Lord  himftlf, — baptizing  them  in,  or  into,  the  name 
of  the' Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  To  be  baptized  into  the  name  of  another, 
denotes  our  taking  that  other  perfon,  for  our  maf- 
tcr,  and  our  (landing  in  the  relation  of  fcholars  or 
difciples  to  him.  This  we  learn  from  that  query 
to  the  Corinthians,  ivere  ye  baptized  into  the  7iame 
of  Paul?  They  were  called  Johi's  disciples,  whom 
John  had  baptized ;  and  when  the  flime  perfons 
afterwards  became  the  difciples  of  Chrift,  they 
were  again  baptized  in  the  name  of  Christ,  or,  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
thereby  profeffing  their  fubje6lion  to  that  religion 
which  God  revealed  by  his  Son,  and  confirmed  by 
bis  Spirit.  So  long  as  this  baptifmal  form  of 
words  be  repeated,  with  the  wafhing  of  WcVter  by 
tlie  regularly  authorized  minifters  of  the  gofpcl. 


C    7    ) 

andtlie  whole  ceremony  is  conduclcd  with  decen- 
cy, piety  and  devotion  ;  we  may  fafely  conchide 
hat  whatever  is  eflential  to  the  inllitution,  is  duly 
obferved. 

As  for  the  opinion  ofthofe  who  look  upon  it 
eflential  to  baptifm,  that  a  perfon  be  plunged  all 
over  in  the  water  ;  when  they  a6t  herein  accord- 
ing to  their  ferious  and  beft  judgment,  we  cenfurc 
them  not.     We  are  content  that  our   brethren 
fliould  underltand  the  fcriptures  for  themfelves. 
Nay,  we  allow  that  fome  plaufible  things  may  be 
faid  in  favour  of  immerfion.    We  only  rcqueft  that 
they  wouldjudge  as  favourably  of  us,  who  have  as 
much  to  fay  for  ourfelves  as  they,  and,  we  think, 
fomewhat  more  than  they.    The  language  of  the 
text  is  evidently  in  favour  of  our  mode  of  admin- 
iftration.       Had  Peter    entertained  the  idea  of 
plunging  Cornelius  and  his  friends,  would  he  not 
have  faid,  "  can  any  forbid  our  going  forth  to  a  bath 
or  pool  .''"or,  "  can  any  forbid  that  thefe  fliould  be 
put  into  the  water  that  they  may  be  baptized  ?'* 
But,  inftead  of  this,  he  ufes  a  form  of  fpeech  which, 
I  prefume,  no  Baptift  minifter  ever  did  adopt  on 
fuch  an  occalion  ;  he  exprefles  himfelf  in  the  very 
vvord^vhich,  we  fliould  expert,  one  of  our  min- 
iflers  would  have  done  under  fimilar  circumflan- 
ces,  can  any  man  forbid  watery  that  is,  forbid  its 
being  brought  into  the  room  ?  Is  not  this  the  mod 
natural  and  obvious  meaning — an  idea  which  the 
form  of  words  and  mode  of  exprefTion  infiantly 
and   fully  excite  .  in  our  minds  ?    Accordingly, 
there  is  uoliir.t  of  their  going  abroad,  or  of  any 


C    3    > 

other  preparation  in  order  to  their  being  baptized, 
but  that  of  bringing  a  little  water  into  the  room. 
The  hiftory  leads  us  to  believe,  that  it  was  per- 
formed at  the  very  jun6lure  when  Peter  propofed 
it,  and  in  tlie  very  apartment  in  which  they  were 
then  affembled.    To  me,  indeed,  this  appears  the 
only  mode  in  vvhich  the  ordinance  can  be  admin- 
iftered  conliftently  with  that  order,  decency  and 
devotion  which  the  gofpel  exprefsly  requires  in  the 
whole  deportment    of  a  worfliipping  affembly. 
Their  leaving  the  place  of  worfliip,  ftreaming  away 
in  the  open  air,  to  fome  pond  or  river,  and  in  all 
feafons  and  climates,  changing  their  apparel  in 
order  to  their  being  totally  immerfed  in  the  water, 
out  of  which  they  come  drenched  and  fliivering ; 
thefe  circumftances  are   fuch  an  interruption  of 
devotion,  and  are  neceffarily  attended  with  fuch 
inconvenience,  irregularity  and  confulion,  as  are, 
in  my  view,  utterly  inconfiftent  with  the  beauty  of 
holiness^  with  that 'decorum  and  propriety  which 
become  the  houfe  of  God  forever.     I  never  fee  a 
baptifm  thus  condu6led,  without  thinking  of  the 
fuperftitious  fooleries  of  paganifm  or  popery  ;  it 
furely  has  not  the  appearance  of  that  reasonable 
ser'uice  prefcribed  in  the  gofpel. 

The  great  Head  of  i\\t  church  requires  water  to 
be  ufed  in  baptifm,  and  bread  and  wine  in  the  eu- 
chariil ;  but  the  precife  quantity  of  thefe  elements 
as  pertaining  to  each  ordinance,  and  the  modes  oi" 
adminlftering  them,  feem  to  be  left  to  the  difcre- 
tion  of  his  members.     To  me  it  would  appear  as 


C     9    ) 

reafonable  to  deny  the  Lord's  fupper  to  be  cele^ 
brated  by  thofe  who  make  not  a  full  meal  on  the 
occafion,  as  to  deny  thofe  to  have  been  baptized 
who  did  not  pafs  wholly  under  the  water.     In  all 
probability,  our  mode  of  celebrating  the  Supper  is 
as  different  from  that  of tlie  primitive  chriftians,  as 
is  our  mode  of  baptifm  ;  yet  we  have  no  reafon  to 
doubt  of  the  divine  acceptance  in  either  of  thefe 
ordinances,  when  we  ferioufly  and  confcientioufly 
obfei-ve  them.    In  the  difcourfes  of  our  Saviour, 
and  in  the  writings  of  his  apollles,  we  are  caution- 
ed againll  a  difplay  of  zeal  about  forms,  againll  an 
over  fcrupulous  exa6lnefs  in  the  things  pertaining 
to  the  outfide  of  religion.    Great  precifion  in  thefe 
matters  is  frequently  accompanied  with  a  faulty 
negligence  in  things  more  weighty  and  important. 
Bod'ihj  excrche,  we  are  told,  projiteth  but  little. 
We  read  of  fome,  who,  though  very  cxacl  in  cere- 
monial obfervacces,  in  diverfe  wafhings,  and  in 
making  clean  the  outfide,  are  yet  cenfured  for  their 
inward  pollution ;  who,  while  in  fome  inflances, 
they  feemed  to  i'/r^m  at  a  gnat^  in  others,  would 
swallo-iv  a  camel.     To  me  nothing  appears  more 
incredible,  than  that  the    only  way  to  heaven, 
fhould  be  by  paffmg  under  the  water  ;  or,  that  a 
perfon  plunged  in  the  ocean,  fhould  be,  in  the 
fight  of  God,  a  whit  freer  from  moral  defilement, 
than  another  upon  whofe  face  a  little  water  only 
has  been  poured  or  fprinkled.      In  my  view,  and 
fo  far  as  I  am  capable  of  judging  from  the  fcriptures, 

the  quantity  of  water  ufed  in  the  adminiflration  of 
s 


c  10  ) 

the  ordinance,  is  a  circumftance  of  fuch  indifFer- 
ence  tliat  I  fhould  not  think  it  a  fubje6l  worthy  of 
any  ferious  difcuiTion,  did  not  our  brethren  of  the 
Baptift  perfuafion  deny  the  vaUdity  of  our  mode  ; 
and  aiSling  upon  this  principle,  withhold  com- 
munion from  us,  thereby  treating  us  as  unchrift- 
ened  heathens,  aliens  from  the  church  and  cov^ 
enant  of  God.      Sliould  one  of  our   members, 
though  of  a  character  the  moft  exemplary  and 
refpeclable,  requeft  communion  with  them,  he 
would  be  refuftd,  unlefs  he  would  firil  fuffer  them 
to  plunge  him  in  the  water.     His  plea  of  having 
been  baptized  already  in  away  which  he  judges 
to  be  agreeable  to  the  fcriptures,  would  avail  him 
nothing.     They  would  anfwer,  that  he  muft  fub- 
mit  to  it  in  their  way,  or  he  could  not  be  received. 
Each  individual  whom  they  can  perfiiade  to  re- 
nounce his  former  baptifm,  by  being  thus  baptized 
over  again,  they  confider  as  recovered  from  a  ftate 
of  heathenifm.      Thefe    profelytes  from   other 
churches,  they  reckon  as  fo  many  additions  to  the 
church  of  Chrilt,  and  his  kingdom  to  be  extended 
in  proportion  to  the  numbers  thus  obtained.    Of 
courfe,  they  would  rejoice  in  the  overthrow  of  all 
the  other  churches  around  them,  in  hope,  from 
the  general  wreck,  to  coUe^l  materials  for  their 
own.    Nor  do  they  fail  to  take  advantage  of  any 
neighbouring  fociety  when  it  happens  to  be  fhakeii 
by  divifions.       Whatever  falls  adrift  on  fuch  oc- 
cafions,  is  ufually  fccured  by  them. 
If  Ibme  individuals  among  them  ibrm  honour- 


C    11    ) 

able  exceptions  from  this  narrownefs  and  bigotry  j 
Hill,  clofc  communion,  zeal  in  profclyting  from 
other  focieties,  and  the  re-baptizing  of  all  their 
profelytes,  being  the  difcriminating  fpirit  of  their 
fe6\,  all  other  chriftians  are  excluded  from  gofpel 
imion  and  fellowfliip  with  them.  To  the  making 
of  this  divifion  in  the  kingdom  of  our  Redeemer, 
and  the  fetting  up  of  this  wall  of  partition,  they 
are  led  by  a  principle,  in  its  own  nature,  the  fource 
of  unceafmg  difoord  ;  I  mean,  their  claim  of  an 
cxclulive  right  to  interpret  the  fcriptures,  and  to 
impofe  their  fenfe  of  them  upon  all  believers. 
Nothing  furely  fliort  of  infallibility,  can  fupport 
fuch  a  claim.  It  refts  precifely  upon  the  fame 
baUs  on  which  tiic  hierarchy  of  the  Romifh  church 
is  built.  Like  that,  it  infringes  the  right  of  pri- 
vate judgment,  and  deftroys  the  equality  which 
Chrift  ordained  among  his  followers. — Confident 
as  we  are,  that  our  mode  of  baptifm  is  more  fcrip* 
turalthan  their's,  as  well  as  more  convenient,  be- 
coming, and  fuitable  to  the  nature  of  religion  and 
the  purpofes  of  devotion  ;  ftill  we  are  far  from 
calling  in  quefticn  the  validity  of  their's  ;  nay,  in 
condefcenfion  to  the  consciences  of  thofe  who  re- 
queft  it,  our  minifters  fcruple  not  to  baptize  by 
immerfion.  Were  they  equally  liberal  and  can- 
did, the  unity  of  the  Spirit  in  the  bond  of  peace 
might  be  prefer ved,  and  all  clamour,  ftrife,  and 
divifion,  happily  prevented.  Upon  whom,  then, 
does  the  guilt  of  thefe  evils  lie  ? 
Is  our  reverence  for  a  divine  inftitution  to  be 


C    12    ) 

meafiired  by  the  quantity  of  water  In  uhich  we- 
are  baptized  ?    Does  such  a  circumftance    form 
the  elTcnce  of  our  obedience  to  Chrift  ?  The  laws 
of  moraUty  are,  indeed,  unalterable  ;  but  ritual 
laws,  deriving  their  whole  authority  from  pofitivc 
inftitution,  may  befufpended  or  varied  when  a  con- 
currence of  circumftances  renders  them  imprac- 
ticable or  extremely  inconvenient.     In  fuch  cafes, 
**  the  letter  of  the  law  yields  to  the  intention  ofthe 
lawgiver,   which  was  not  to  burden  and  dillrefs 
any  one  by  minute  and  fcrupulous  ordinances." 
Such  variation  was  a6tually  pra6lifed  in  the  Jew- 
ifli  church,  with  refpe£l  to  the  ordinance  of  cir- 
cumcifion,  the  law  of  the  fabbath,  of  the  annual 
fealls,  of  facriiices,  and  of  ceremonies  in  general. 
By  parity  of  reafon,  the  ritual  precepts  of  the  gof- 
pel  are  to  be  thus  accommodated  to  the  circum- 
ftances of  chriftians.    While  our  Saviour  feverely 
cenfured   the  Scribes   and    Pharifees   for  their 
rigorous  interpretations  of  the  ceremonial   pre- 
cepts of  their  law,    and  the  accumulated   bur- 
dens thereby  added  to  that  ancient  yoke  ;   he 
ipake  of  his  own  yoke  as  eafy,  and  difcovered  a 
difpofition  to  mak-e  it  fo,  in  his  tender  regard  for 
the  health  and  comfort  of  his  difciples.    When  the 
latter  were  accufed  of  violating  the  fan^ity  of  the 
fabbath,  by  plucking  fome  ears  of  corn  to  fatisfy 
their  hunger  on  that  day  ;  he  juftified  them  by 
fhowing  that  mercy  is  before  facrifice,  and  moral 
confiderations     fuperior  to    ritual    obfervances. 
Can  we  then  fuppofe  that  he  would  require  bap- 


C     13     ) 

tifm  by  Immerfion,  in  all  feafons  and  climates, 
and  under  all  circumllances  of  health  and  confli- 
tution  in  his  minifters  and  people  ?  His  obferva- 
tion  on  the  occafion  juft  referred  to,  that  the  sab- 
bath %)  as  made  for  man^  and  not  man  for  the  sab' 
bath^  applies,  with  all  its  force,  to  this  inltitution  ; 
baptifm  was  made  for  man,  and  is  therefore  to  be 
adminiftered  in  a  way  the  moil  fuitable  and  prof- 
itable to  him  ;  and  not  man  for  baptifm,  fo  that 
he  Ihould  be  obliged  to  fubmit  to  it  in  a  form  dif- 
tra<Sling  to  his  thoughts  and  dangerous  to  his 
health. 

In  the  warm  climates  of  the  eaft  where  baptifm 
was  firft  inftituted,  bathing  was  a  common  and  a 
refrefliing  exercife  ;  but  the  difference  of  climate  in 
thefe  northern  regions,  renders  the  idea  of  it, 
through  a  great  part  of  the  year,  fliocking  to  the 
feelings  of  moft  people.  We  are  exhorted  to  attend 
upon  the  Lordimthout  distraction.  Tliat  mode 
of  admiiiiftering  every  ordinance,  and  of  perform- 
ing every  ael  of  religion,  is  always  to  he  pref^f  red 
which  is  tlie  molt  fubfcrvicnt  to  the  exercife  of 
devout  a  fte^lions.  But  w  here  is  the  pcrfon,  who 
could  receive  baptifm  by  immerfion  without  hav- 
ing his  thoughts  wholly  deranged,  his  mind  fo  ag- 
itated, and  his  fpirits  'iii  Ruttercd,  as  to  render  him 
utterly  incapable  of  thofe  devotional  cxereifes 
which  ought  always  to  attend  fo  folemn  an  ordi- 
nance. This  reafon  alone,  in  modern  times  and 
cold  countries,  would  be  fuliicient,  on  thofe  fcrip- 


(    14    ) 

ture  grounds  already  exhibited,  to  juJdify  an  alter- 
ation in  the  mode,  were  it  a  certain  fa (51  that  im- 
merfion  was  the  primitive  pradlice. 

There  is  another  confideration  not  wholly  un- 
worthy of  attention.  Theincreafe  of  knowledge 
and  of  the  arts  of  civilization  and  refinement,  in 
modern  times,  have  eftablifhed  ideas  of  propriety 
and  decency,  very  different  from  thofe  which  pre- 
vailed in  the  rude  ages  of  antiquity.  The  fcrip- 
ture  abounds  with  general  cautions  not  to  ofiend 
againft  thefe  ideas.  Our  Lord  himfelf,  in  many 
inftances,  ' '  paid  a  condefcending  regard  to  the 
genius  and  cuftoms  of  the  people  among  whom 
he  lived  ;"  and  his  apoftlcs  after  him,  have  enjoin- 
ed it  upon  chriftians  to  pravicle  things  honest  and 
decent  in  the  sight  of  all  men,  and  to  gine  none  of- 
fence^ either  to  Jew  or  Gentile^  or  the  church  of  God. 
Baptifm  by  immerfion,  might  not,  perhaps,  eigh- 
teen hundred  years  ago,  be  offenfive  in  Judea,  nor 
can  we  fay  that  it  would  difgull:  the  uncultivated 
and  unclothed  inhabitants  of  the  fouth  of  Africa 
even  now,  but  it  is  certain,  that  the  cuftom  of 
plunging  mixed  multitudes  of  men  and  women, 
either  in  thin  veftments,  or  in  their  ufual  drefs,  is 
deemed  indecorous  by  moft  people  accuflomed 
to  poliflied  manners.  If  St.  Paul,  referring  to  the 
cuftoms  then  prevailing  in  the  cities  of  Greece, 
pronounced  it  uncomely  for  a  woman  to  be  feen 
worfliipping  God,  uncovered; "  profefling  chriftians 


(    15    ) 

in  general,  and  women  in  particular,  Ihould  fee  to 
it  that  they  have  the  authority  of  an  exprefs  com- 
mand of  Chrift,  before  they  fubmit  to  be  thus 
plunged  in  water,  with  all  the  folemnity  of  a  chrill- 
ian  inftitution,"  in  the  prefence  of  a  congregation 
confifting  of  both  fexes  and  of  all  character s,  left 
they  oftend  fome,  and  gi\'e  occafion  to  others  to 
fpeak  evil  of  the  gofpel  and  of  its  divine  Author. 

But  where  will  they  find  his  exprefs  command, 
fo  necelTary  to  their  juftification,  and  to  the  fupport 
of  their  chara6ier  for  modefty  and  a  delicacy  of 
manners  ?  For  myfcif  I  can  fafely  fay,  that  I  have 
never  met  with  it,  though  it  be  now  more  than 
tliirty  years  fince  I  began  the  habit  of  reading  the 
fcriptures  in  their  original  languages.  Every  per- 
fon  who  has  the  like  acquaintance  with  them,  well 
knows  that  the  Greek  word  for  baptifm,  fignifies 
any  kind  of  wafliing,  by  fprinkling  and  affufion,  as 
often,  if  not  much  oftener,  than  by  dipping.  The 
primitive  word  of  which  it  is  derived,  is  ufed  in 
the  Septiiagint  tranllation  of  the  Old  Teftament, 
to  denote  the  falling  of  the  dew  upon  Nebuchad- 
nezzar. What  we  read,  "  was  wet  with  the  dew 
of  heaven,"  is  there,  baptized  with  the  dew  of 
heaven.  Of  the  Ifraelites,  it  is  faid,  1  Corinthians 
X.  2.  that  they  "  were  all  baptized  unto  Mofes  in 
the  cloud,  and  in  the  fea. "  If  thefe  words  have  any 
reference  to  water  baptifm,  they  furely  cannot 
mean  that  Mofes  plunged  all  the  millions  of  peo- 
ple whom  he  led  forth  out  of  Egypt.    Thisj  in* 


(    16    ) 

deed,  was  true  of  the  Egyptian  hofl  purfuing  after 
them,  when  the  floods  returned  upon  them,  the 
depths  covered  them,  and  tliey  fank,  as  lead,  in 
the  mighty  waters.  But,  of  the  Ifraelites,  it  is  faid, 
tkey  ivalked  upon  dry  land  in  the  midst  of  the  sea. 
The  only  way  therefore,  in  which  they  could  have 
been  baptized,  mull  have  been  by  their  receiving 
a  fprinkling  from  the  cloud,  hovering  over  them, 
or  a  fpray  from  the  waters  Handing,  as  a  ^vall ,  on 
each  fide  of  them.  In  Mark  vii.  4.  we  read, 
*'  when  they  (the  Pharifees)  come  from  the  mar- 
ket, except  they  ivash,^^  (in  the  Greek,  be  baptiz- 
ed) "  they  eat  not."  This  is  mentioned  in  order 
to  account  for  their  complaining  of  our  Lord's  dif- 
ciples/or  eating  bread  with  iiniv ashen  hands.  In 
the  language  of  fcripture  therefore,  a  man  is  faid  to 
be  baptized  when  his  hands  only  are  wafhed  ;  and 
what  the  Jewifli  mode  of  wafhing  the  hands  was, 
we  may  learn  from  what  is  faid  of  Elilha,  that  he 
poured  ivater  upon  the  hands  of  Elijah.  If  pouring 
water  upon  the  hands,  be  baptifm  in  the  fcripture 
fenfe,  can  our  Baptift  brethren  tell  us,  why  pour- 
ing it  upon  the  face  may  not  be  fo  too  ?  It  is  added 
concerning  the  Pharifees,  in  the  paflage  now  cited, 
*'  and  many  other  things  they  hold,  as  the  wash- 
ings (in  the  Greek  the  bap ti zings)  of  clips,  and 
pots,  brazen  vefiels  and  of  tables."  Now,  as  thefe 
baptizings,  both  of  their  hands,  and  of  their  com- 
mon utenfils,  and  the  furniture  of  their  houfes, 
were  performed  as  religious  ceremonies ;  wc  have 


(    17    ) 

the  higlieft  reafon  to  believe  tliat  they  were  done  by 
fprinkling ;  for  this  is  the  mode  exprefsly  required 
for  accidental  uncleanneiles  in  Numb.  xix.  18. 
"  a  clean  pcrfon  fliall  take  hyfTop,  and  dip  it  in 
^^'ater,  and  sprinkle  it  upon  the  tent,  and  upon  all 
the  veflcls,  and  upon  the  perfons  that  were  there, 
and  upon  him  that  touched  a  bone,  or  one  flain,  or 
one  dead,  or  a  grave."  In  cleanfmg  the  leper  alfo, 
the  prieft  was  dirc6led  to  *''  sprinkle  upon  him  fcv- 
en  times."  By  fprinkling  too,  perfons  and  things 
were  confecratcd  to  the  fervice  of  God.  Thus 
*'  Mofes  took  the  anointing  oil,  and  anointed  the 
tabernacle,  and  all  that  was  therein,  to  flmclify 
them."  And  "  he  sprinkled  thereof  upon  the  al- 
tar feven  times and  poured  it  upon  Aaron's 

head, — to  fan^lify  him."  The  fame  ceremony 
was  obferved  with  the  blood  of  the  facriiice  : 
"  Mofes  sprinkled  upon  the  altar  round  about,  and 
took  Aaron  and  his  fons,  and  put  of  the  blood 
upon  the  tip  of  their  right  ear,  the  thumbs  of  their 
right  hands,  and  the  great  toes  of  their  right  feet." 
The  covenant  between  God  and  his  people  was 
alfo  ratified  by  sprinkling:  "  He  took  the  blood 
of  calves  and  of  goats,  with  water  and  fcarletwool, 
and  hyifop,  and  sprinkled  both  the  book  and  all  the 
people; he  sprinkled  X\\iQW\k.ho\h  the  taber- 
nacle, and  all  the  veflels  of  the  miniftry."  Now 
thefe  divers  fprinklings  are,  in  Heb.  ix.  10.  called 
di-vers  baptisms.  In  our  tranflation,  the  words 
arc  divers  •vjasbings^  but  in  the  Greek,  divers  bap^ 


C    18    ) 

thms.  The  aflcrtion  therefore,  fo  often  repeated 
and  fo  ftrenuoufly  maintained,  "  that  fprinkling  is 
not  baptizing,"  is,  in  dire6\  terms,  a  contradi6lion 
of  the  word  of  God.  According  to  our  Baptift 
brethren,  the  author  of  the  epiftle  to  the  Hebrews 
ought  "  not  to  have  ufed  the  word  baptisms,  unlefs 
the  people,  the  book  of  the  law,  and  the  taberna- 
cle itfelf,  had  been  dipped  in  blood  or  in  water. — 
He  has  however  called  them  baptisms,  though 
they  were  only  fprinkled  ;  and  therefore  we  not 
only  may,  but  ought  to  call  fprinkling  baptizing.'* 
It  will,  I  believe,  be  difficult  to  find  afmgie  paflage 
in  fcripture,  which  fo  fully  authorizes  us  to  give 
the  name  to  immerfion.  At  prefcnt,  I  am  unable 
to  recolle6l  a  fingle  fentence  in  the  whole  Bible,  in 
which  immerfion  is  the  certain  and  exprefs  mean- 
tng  of  the  word  baptism. 

As  for  thole  examples  of  baptifms  recorded  in 
fcripture,  which  are  fuppofed  to  have  been  admin- 
iftered  by  immerfion,  they  are  not  related  in  fuch  a 
manner  as  to  leave  no  room  for  doubt  with  refpe6l 
to  the  mode.  We  read,  indeed,  in  our  Englifh 
tranflation,  that  "  Jefus  was  baptized  by  John  in 
Jordan  ;  and  then  came  up  out  of  the  v.ater ; — and 
that  the  eunuch  went  down  itito  the  water  with 
Philip,  and  when  he  was  baptized,  they  came  up 
out  of  the  water."  But  whoever  is  capable  cf 
reading  thcfe  paiTages  in  the  original  Greek,  muft 
know  that  they  might,  widi  equal  propriety,  have 
been  rendered, — "they  wei^  down  to — were  bap- 


C     19    ) 

iizQd  at — and  came  up  from,  the  water."  Or, 
admitting  that  they  ftepped  into  the  water,  Hill 
this  is  no  proof  that  they  were  plunged  in  it.  In 
thofe  warm  regions,  they  might  ftep  into  the  edge 
of  the  water,  when  the  defign  was  only  to  fprinkle 
or  pour  a  handful  of  water  on  the  flice. 

Great  Itrefs  is  laid  upon  John's  baptizing  in  or 
at  Jordan.  By  the  way,  however,  it  ought  to  be 
remembered  that  his  baptifni  was  not  the  ordi- 
nance afterward  inftituted  by  Chrift,  nor  was  it  ad- 
miniftered  in  his  name.  Its  main  intention  was 
to  denote  the  repentance  and  reformation  necefla- 
ry  to  prepare  the  people  for  his  fpeedy  reception. 
As  John  was  of  the  line  of  the  priefts,  and  accuf- 
tomed  to  the  obfervanccs  peculiarly  enjoined  upon 
them,  we  are  led  to  fuppofe  that  he  might  take  the 
hint  for  baptizing  at  a  river  or  current  of  water, 
from  an  order  in  the  Levitical  law,  to  sprinkle  the 
leper  aver  running  water  in  order  to  his  cleansing. 
But,  inafmuch  as  it  is  faid,  that  John  baptized  irir 
Enon,  because  there  was  much  water  there y  it  has 
been  concluded  that  he  did  it  by  immerfion.  This 
however  feems  to  be  a  hafty  conclufion,  fupported 
by  no  other  circumftance  but  the  mention  oimuch 
water.  The  words  might  be  rendered  many 
streams  or  ri-vulets.  .  Accordingly  travellers,  who 
have  examined  the  fpot,  report  that  "  they  confift 
of  fprings  and  a  brook  that  a  man  might  ftep  over/* 
It  is  not  faid  that  John  chofe  this  fituation  for  the 
convenience  of  plunging  liis  heareits.     This  is 


C    20    ) 

mere  conjecture  ;  and  if  we  attend  to  the  circum- 
ftances  of  the  hiftory,  vv€  may  conjeclure  another 
reafon,  in  my  view,  more  probable.  Thcgreater 
part  of  John's  life  was  fpent  in  the  folitude  of  a 
dry  and  barren  wildernefs  ;  and  when  he  entered 
on  his  public  miniftration,  there  went  out  to  him 
Jerusalem  and  all  Judea,  atid  all  the  region  round 
about  Jordan.  This  dcfcription  gives  us  the  idea 
of  vaft  multitudes,  not  only  from  the  metropolis, 
but  from  many  other  cities,  towns,  and  villages, 
throughout  the  land,  travelling  on  mules,  aflcs, 
camels,  and  all  the  various  beafts  of  carriage.  In 
a  country  where  the  inhabitants  Mere  fo  frequent- 
ly diftrefled  for  the  want  of  water,  it  was  abfolute- 
ly  neceflary  that  John  fliould  meet  this  immenfe 
concourfe  of  people  in  a  fituation  like  that  in  the 
neighbourhood  of  Enon,  whofe  many  ftreams,  in 
that  fultry  climate,  might  ferve  for  their  refrefli- 
ment.  As  thoufands  were  continually  flocking  in, 
and  as  thofe  who  had  come  from  a  diflance  would 
probably  tarry  fome  days,  had  there  not  been 
much  water  in  the  place,  they  ^vould  prcfently 
have  been  in  danger  of  fuffering.  We  may  now 
appeal  to  the  common  fenfe  of  any  pcrfon,  whofe 
mind  is  not  blinded  by  prejudice,  wlietlier  this 
be  not  a  more  natural  and  probable  account  for  the 
mention  of  much  water^  than  that  which  would 
reprefent  John  as  {landing  up  to  his  waift  in  a  river 
from  morning  to  night,  and  this,  day  after  day, 
plunging  a  mixed  multitude  of  all  ages  and  fexes  ? 


(    21    ) 

Did  he  plunge  them  naked  ?  or  did  he  fend  them 
home  dripping  in  their  clothes  ?  or  did  they  bring 
change  of  raiment  from  home  with  tliem,  though, 
in  all  probability,  few  of  diem  had  any  thought  of 
being  baptized,  till  after  they  had  heard  him 
preach  ?  The  hiftory  is  totally  filent  with  refpcdl 
to  all  thefe  fuppofitions  ;  and,  in  my  view,  to  be- 
lieve either  of  them,  is  contrary  to  common  fenfe 
and  common  decency,  and  even  carries  a  reflec- 
tion  upon  facred  fcripture. 

There  is  an  exprcffion,  occurring  once  or  twice 
in  the  writings  of  St.  Paul,  which  fcems  to  have 
full  pofllflion  of  the  imagination  of  our  Baptift 
brethren,  and  renders  them  pofitive  that  immer- 
fion  was  the  primitive  mode  of  baptifm.  It  is 
found  in  Romans  vi.  4. '  "  We  are  buried  with 
him  in  baptifm  into  death  ;"  and  again  in  Colof- 
fians  ii.  12.  "  buried  with  him  in  baptifm,  v»^hereia 
alfo  ye  are  rifcn  with  him  through  the  faith.'* 
But  in  order  to  infer  Immcrfion  from  thefe  texts, 
they  (liould  firfl  prove  that  baptifm  was  inftituted 
as  a  memorial  of  Chrift's  burial  and  refurre6\ion  ; 
and  when  they  have  proved  this,  they  ought  to 
adminifter  it  after  the  Eucharift  which  celebrates 
his  death,  and  repeat  the  one  as  often  as  they  ik> 
the  other  :  For,  no  reafon  can  be  afligned,  why  we 
fhould  commemorate  the  death  of  Chrifl  every 
month  or  two,  and  his  burial  and  refurre6\ion  but 
once  in  our  lives.  Into  fuch  abfurdities  do  people 
precipitate  themfelves  by  fuffering  Uieir  imagina- 

D 


(    22    ) 

tlons  to  become  the  interpreters  of  fcripture.  If 
they  would  lay  their  fancies  afide,  and  let  their 
reafon  judge  of  the  meaning  of  thefe  texts,  they 
would,  at  once,  fee  that,  in  them,  there  is  no  allu- 
fion  to  any  mode  of  baptifm.  In  each  of  thefe 
palTages,  the  apoftle  is  treating  of  that  great  moral 
change,  which  confifts  in  putting  off  the  old  man 
with  his  lufts,  dying  unto  fin,  and  reviving  un- 
to righteoufnefs,  into  a  new  and  holy  life  refem- 
bling  that  of  Chrift.  As  the  principles  of  this 
great  change  originate  in  the  nu ashing  of  regenera- 
tion and  the  renewing  of  the  Holy  Ghost ;  as,  by 
their  baptifm,  believers  profefs  fuch  an  inward 
renovation  to  have  paffed  upon  their  hearts,  and 
receive  that  ordinance  as  a  fign  and  feal  of  it ;  for 
this  reafon,  the  apoftle  mentions  their  baptifm  as 
what  had  laid  them  under  obligation  to  cetife  from 
their  old  evil  habits  and  corrupt  converfation  as 
entirely,  as  they  who  are  buried  ceafe  from  among 
the  living.  In  the  fame  fenfe  in  which  we  are  faid 
to  be  buried  with  Chrift  in  baptifm,  we  are  alfo 
laid  to  be  crucified  with  Chrift,  to  die  and  to  rise 
with  Chrift.  All  thefe  expreflions  refer  to  the 
fame  thing,  our  being  created  anei\}  in  Christ  unto 
good  works  ;  and  this  is  what  our  baptifm  denotes. 
Its  mode  of  adminiftration,  therefore,  refers  as 
much  to  the  crucifixion  and  death  of  Chrift,  as  to 
his  burial ;  but,  in  reality,  has  no  direct  allulion 
to  eitlier. 


C    23     ) 

Having  confidered  fome  of  thofe  examples  of 
baptifm  and  paflliges  of  fcripture,  which  have  been 
thought  the  moil  favourable  to  immerlion  ;  I  fliall 
now  fet  before  you  fome  others,  in  which  the 
probability  is  evidently  againft  that  mode.  In 
Acls  ii.  41,  we  read,  Theii  they  that  gladly  receh' 
ed  his  word  were  baptized  :  and  the  same  day 
there  were  added  unto  them  about  three  thousand 
souls.  This  was  the  day  of  Pentecoft,  on  which 
the  Holy  Gholl  was  poured  forth  upon  the  apoliles, 
and  they  began  to  fpeak  in  different  tongues.  It 
was  at  a  grand  feflival,  when  Jerufalem  was  filled 
with  foreign  Jews,  profelytes  and  ftrangers  from 
all  the  diiferent  countries  and  nations  into  which 
the  Ifraelites  had  been  difperfed.  The  report  of 
what  had  happened  to  the  apoftles,  collected  a 
great  aflembly,  who  came  rimning  together,  afton- 
iihed  at  hearing  themfelves  addrefied  by  apparent- 
ly unlearned  men,  in  each  of  thofe  different  lan- 
guages which  were  peculiar  to  tlieir  refpe6Uve 
countries.  At  length,  Peter  fo  gained  the  general 
attention  as  to  deliver  a  long  difcourfe.  The  effect 
of  it  was,  the  converfion  of  about  three  thoufand 
of  this  mixed  multitude,  who  were  all  immediate- 
ly baptized.  Now,  they  who  think  that  it  was 
done  by  immerfion,  fhould  inform  us,  where  the 
apoftles  found  conveniences  for  the  purpofe  in  the 
midft  of  an  hoflile  city  ;  how  they  guarded  againft 
tlic  tumult  and  danger  to  which  fuch  a  procedure 
muil  have  expofed  them  in  the  prefence  of  an  af- 


C    24    ) 

femblcd  nation,  the  bulk  of  whom,  and  all  their 
rulers,  civil  and  religious,  were  violent  oppofers ; 
and  if  plunging  men  and  women  naked,  would 
have  been  indecent,  they  lliould  alfo  inform  us,  by 
what  means  thefe  new  converts,  the  moft  of  w horn 
were  probably  llrangers  from  diftant  parts,  provid- 
ed themfehes,  at  fo  fliort  a  warning,  with fuitable 
changes  of  apparel  ;  and  laflly,  how  the  tnelve 
apoflles,  the  work  being  diftributed  among  them, 
got  through  the  labour  of  plunging  fcveral  hun- 
dreds apiece,  after  having  received  a  confeiTion  of 
faith  from  each  of  them  ;  and  all  this  in  one  day, 
which  day  feems  to  have  been  far  advanced  be- 
fore  any  of  this  bufmefs  was  entered  upon.  Until 
thefe  difficulties  and  improbabilities  can  be  cleared 
up,  we  fliall  continue  to  believe  that  the  three 
thoufand  were  baptized  in  a  way  more  expeditious 
than  by  that  of  immerfion. 

In  A6\s  ix.  17, 18, 19,  we  thus  read,  "Annanias 
went  his  way,  and  entered  into  the  houfe  ;  and 
putting  his  hands  on  him,  faid,  Brother  Saul,  the 
Lord,  even  Jefus,  that  appeared  unto  thee  in  the 
way,  hath  fent  me,  that  thou  mighteft  receive  thy 
fight,  and  be  filled  with  the  Holy  Ghoft.  And 
imm-ediately  there  fell  from  his  eyes  as  it  had  been 
fcales  :  and  he  received  fight  forthwith,  and  arofe 
and  was  baptized.  And  when  he  had  received 
meat,  he  was  llrengthened."  Is  there  a  fingle  cir- 
cumftance  in  this  account  of  Saul's  baptifm,  that 
would  lead  one  to  fufpc6t  that  he  was  plunged  ? 


(    25    ) 

Docs  not  the  whole  tranfadlion  appear  to  have 
pafled  in  the  houfe  where  he  lodged,  and  in  a  very 
fhort  time  ?  Three  days  had  elapfed  fince  he  had 
lain  blind,  allonilhed,  and,  beyond  conception, 
agitated  in  mind  ;  during  which  fpace  of  three 
days,  he  had  neither  ate  nor  drank.  Worn  down 
by  fo  long  fading  and  by  confternation  of  mind, 
equally  weakening  ajid  wearing  to  the  fpirits,  we 
may  reafonably  fuppofe  that  by  this  time,  he  had 
fcarcely  ftrength  to  raife  himfelf  up  in  his  bed ;  and 
as  his  baptifni  is  exprefsly  mentioned  as  previous 
to  his  receiving  any  refrefliment,  is  it  probable 
that  Annanias  would  have  taken  him,  in  his  pref- 
ent  exhaufted  and  debilitated  condition,  out  to  a 
river  or  pond,  or  in  any  other  way  fubjected  him 
to  the  fliock  of  immerfion  ?  They  who  make  fuch 
ftrange  luppofitions  to  fupply  what  is  not  hinted  at 
in  fcripture,  mull,  I  think,  conceive  of  the  apof- 
tles  and  firfl  chriftians  as  beings  very  different  from 
what  reafonable  men  are  found  to  be  in  modern 
times. 

Equally  improbable  is  it  that  the  jailor  and  his 
houfehold,  mentioned  in  Acls  xvi.  were  baptized 
by  immerfion.  For  this  feems  to  have  been  done 
in  the  middle  of  the  night.  The  apoflles,  Paul 
and  Silas,  had  been  committed  to  his  cuflody. 
Having  received  a  charge  unufually  ftrict,  he 
thruft  them  iato^.the  inner  prifon,  and  made  their 
feet  fad  in  the  (locXs.  At  midnight,  a  great  earth- 
quake Ihook  the  prifon  to  its  foundations  ;  all  the 


(    26    ) 

doors  fiew)  operiy  and  emery  one^s  bands  ivere  loosed* 
The  keeper  awoke  in  a  great  fright,  and  was  about 
to  difpatch  himfelf.  But  when  he  perceived  that 
the  prifoners  had  not  made  their  efcape,  nor  were 
difpofed  to  attempt  it,  his  opinion  of  them  was 
fuddenly  altered.  A  very  different  concern  took 
polTeflion  of  his  mind.  Having  brought  them  out 
of  the  dungeon,  or  from  what  is  called  the  inner 
prifon,  with  the  deepeft  humility,  he  inquired  of 
them  the  way  of  falvation .  They  directed  him  to 
faith  in  Chrift,  and,  fays  the  hiftory,  "  fpake  unto 
him  the  word  of  the  Lord,  and  to  all  that  were  in 
his  houfe.  And  he  took  them  the  fame  hour  of 
the  night,  and  wafhed  their  ftripes ;  and  was  bap- 
tized, he  and  all  his,  ftraightway."  Is  there  a 
fmgle  hint  in  this  account  which  can  give  us  the 
idea  of  immerfion  ?  Nay,  with  what  eyes  muft 
tbey  look  at  this  paffage  of  fcripture,  who  can  fee 
the  jailor  with  his  whole  family,  and  his  prifoners, 
whom  he  was  charged  to  keep  at  his  peril,  and 
whofe  backs  were  covered  with  blood  and  wounds 
from  their  fevere  fcourging — having  been  beaten 
with  rods,  and  received  many  ftripes  but  a  few 
hours  before  ; — all  this  company  thus  circumftanc- 
ed,  turning  out  at  midnight,  groping  their  way  in 
the  dark,  or  going  Avith  lanterns,  .or  torches,  to  a 
river  or  pool,  no  one  knows  where-..through  a  city, 
juft  waked  up  by  a  great  earthquake,  and  the  ftreets 
probably  filled  with  the  terrified  inhabitants  ? 
Would  Paul  and  Silas  have  clone  fuch  a  thing  ? 
-As  was  obferved   before,  fuch    reprefentations 


C    27    ) 

make  the  apofllcs  to  have  afted  a  ftrange  and  un- 
accountable part,  inconfiftent  not  only  with  reafon 
and  common  lenfe,  but  with  themfelves  ;  for  we 
find,  in  the  morning,  that  they  refufed  to  leave  the 
prifon,  till  the  magiftrates  came  themfelves  to  take 
them  out.  How  abfurd,  then,  is  the  fuppofition 
of  their  having  gone  abroad  in  the  night,  to  plunge 
their  converts  ?  Do  not  all  the  circumftances  men- 
tioned in  this  hiilory,  tend  ftrongly  to  confirm  us 
in  the  belief  that  the  jailor  and  his  family  were 
baptized  by  fprinkling  or  aifufion  ? 

That  this  was  the  mode  in  which  the  ordinance 
was  adminiftered  to  Cornelius  and  his  friends,  we 
have  already  fhown  the  language  of  the  text  to  be 
a  proof  nearly  as  decifive,  as  it  would  have  been 
if  the  very  word  sprinkling  had  been  ufed.  As 
thefe  perfons  are  reprefented  as  baptized  in  the 
place  where  they  were' then  affembled  ;  fo,  there 
is  not  a  fmgle  inftance  among  all  the  numerous 
baptifms  mentioned  in  fcripture,  of  aperfon*s  going 
from  the  place  where  he  happened  to  be  when  he 
requcfted  it,  to  any  river,  ftream,  pool  or  bath,  in 
order  to  his  receiving  the  ordinance.  All  thofe 
perfons  who  are  faid  to  be  baptized  in  or  at  any 
river,  or  other  colle(£lion  of  water,  were  by  fuch 
waters  at  the  time  when  they  firft  offered  them- 
felves to  baptifm.  If,  upon  any  occafion,  there 
was  more  water  than  would  have  been  neceffary 
for  fprinkling,  this  was  a  matter  of  mere  accident, 
and  not  a  circumftance  that  was  ever  fou^lit  after, 


C    28    ) 

or  the  leall  pains  taken  to  obtain.  But  had  Im- 
merfion  been  the  univerfal  pra6tice,  and  eflential 
to  Uie  due  adminiftration  of  the  ordinance  in  alt 
ages  and  cHmates  ;  is  it  credible  that  all  the  writers 
of  the  New  Teftament  fliould  have  obferved  fuch 
profound  filence  on  the  fubje6l  ?  They  might 
have  infilled  upon  it  in  terms  fo  explicit,  that  no 
honeft  inquirer  could  have  miftook  their  meaning. 
On  the  contrary,  they  have  actually  recommended 
sprinkling  in  the  reprefentations  which  they  have 
given  us  of  the  things  fignified  by  baptifm.  Thefe 
principally  confift  in  our  justification  through  faith 
in  the  blood  of  Christ  J  and  in  our  fan6lification  by 
his  Spirit. 

With  refpe6l  to  the  former,  we  read  that  Jefus 
Chrift  hath  washed  us  from  our  sins  in  his  own 
blood.  As  a  token  of  our  being  thus  wafhed,  we 
are  diredled  to  wafh  with  water  in  baptifm.  iVbw, 
w-6y  tarriest  thou  ?  fays  Annanias  to  Saul ;  arise^ 
and  be  baptized^  and  wash  away  thy  sins.  That 
blood,  by  which  we  are  wafhed,  and  which  aiSlu- 
dUly  cleanses  from  all  sin,  is,  with  reference  to  its 
application  to  believers,  exprefsly  called  the  blood 
of  sprinkling.  It  was  of  old  typified  by  the  blood 
of  the  pafchal  lamb,  sprinkled  on  the  houfes  of  the 
Fraelites  in  Egypt,  for  their  protedlion  from  the 
angel  of  death.  It  was  alfo  typified  by  the  sprink^ 
ling  of  the  blood  of  all  the  numerous  facrifices 
under  the  law.  "If,"  fays  the  writer  to  the  He- 
brews,  "  the  blood  of  bulls  and  of  goats,  and  the 


C    29    ) 

afhes  of  an  heifer  sprinkling  the  unclean,  fan6^ifi- 
eth  to  the  purifying  of  the  flelh  ;  how  much  more 
fhall  the  blood  of  Clirift  purge  your  confcience 
from  dead  works  ?"  Again  in  1  Peter  i.  2.  chrift- 
ians  are  mentioned  as  "  ele6led  through  fandlifica- 
tion  of  the  Spirit,  and  sprinkling  of  the  blood  of 
Jefus  Chrill."  Can  any  tell  us,  or  is  it  poflible 
for  any  to  imagine,  why  the  application  of  the 
blood  of  Chrift  to  believers  was,  under  the  la^v, 
typified  by  fuch  manifold  sprinklings  ;  and  in  the 
gofpel  is  thus  repeatedly  called  the  blood  of  sprink- 
ling^ unlefs  it  be  in  allufion  to  baptifm,  its  fign 
and  feal  ? 

In  regard  to  the  other  part  of  our  flilvation  by 
Chrift — our  fan6lification  by  his  Spirit  ;  in  what 
forms  of  fpeech  is  the  gift  of  the  Holy  Spirit,  for 
this  purpofe,  fet  forth  ?  In  what  part  of  the  Bible 
will  you  find  the  uncouth  language  of  plunging  or 
dipping  into  the  Holy  Ghoft,  or  words  of  a  like 
confufed  and  unintelligible  import  ?  Yet  we  know 
that  baptifm  is  the  outward  fign  of  regeneration,  of 
the  renezmng  of  the  Holy  Ghost,  which,  fays  tlie 
apoftle,  he  shed  on  us  abundantly  through  Jesus 
Christ.  Shedding,  pouririg  out,  or  sprinkling,  are 
the  ufual  terms  by  which  the  donation  of  the  Holy 
Spirit  to  chriftians  is  exprelfed.  Thus,  in  our 
context,  on  the  Gentiles  was  poured  out  the  gift  of 
of  the  Holy  Ghost.  The  language  alfo  of  the  many 
promifes  in  the  Old  Teftament,  foretelling  this 
blefling,  is  not,  "  I  will  dip  or  plunge  you  in  clean 


(    30    ) 

water,  and  ye  Ihall be  clean ; " — but,  "I  will  sprin- 
kle clQSin  water  upon  you,  and  ye  fliall  be  clean." — 
*'My  fervant,  Cnieaning  the  Mefliah)  fhall  sprinkle 
many  nations." — "  I  will  pour  water  upon  him 
that  is  thirfty." — '*  I  will  pour  my  Spirit  upon  thy 
feed,  and  my  bleffing  upon  thine  offspring."  Do 
our  Baptift  brethren  inquire  after  our  fcripture 
warrant  for  sprinkling  ?  Are  not  the  many  paf- 
fages  of  fcripture  now  mentioned,  and  many  others, 
of  limilar  import,  which  might  be  mentioned,  war- 
rant fufficient,  full  and  ample,  as  we  could  wifh  ? 
*'  Some  are  fond  of  being  baptized  by  immer- 
fion,  becaufe  in  that  form  only  the  whole  body  is 
waflied  with  water. — ^How,  fay  they,  can  it  be  faid 
that  a  perfon  is  baptized  with  water,  when  only  a 
little  water  has  been  fprinkled  or  poured  upon  his 
face  .-*  We  may  anfwer  this  queftion  by  propofing 
anotheriviz.  How  could  the  apoftles  be  faid  to 
be  baptized  with  the  Holy  Ghoft  and  with  fire, 
when  the  celeftial  fire  relied  only  upon  their 
heads  ?  We  have  an  account  of  that  event  in  A6ls 
ii.  3.  There  appeared  unto  them  clo'ven  tongues  like 
as  ofjire^  and  sat  upon  each  of  them.  John,  the 
forerunner  of  Chrift,  foretelling  that  defcent  of  the 
Spirit,  fays,  "  I  indeed  baptize  you  with  water 
unto  repentance .;  but  he  that  cometh  after  me, 
(liall  baptize  you  with  the  Holy  Ghoft  and 
with  fire."  If  thofe  were  baptized  with  fire, 
upon  whofe  heads  only  the  fire  refted,  thofe 
are  equally  baptized  with  Avater,  wha  have  water 


(    31     ) 

fprinkled  or  poured  upon  their  faces.    Examine 
the  words  of  John  in  both  fenfcs.    If  j^ou  fuppofe 
them  alluding  to  immerfion,  you  explain  them 
thus  :  jis  I  baptize  you  unto  repentance  by  plung- 
ing you  in  the  ivater,  so  be  that  cometh  after  me^ 
shall  baptize  you  with  the  Holy  Ghost  by  pouring 
itt  in  the  likeness  qfcloiien  tongues  of  fire  ^  upon  your 
heads. — But  confider  him  as  alluding  to  the  cuftom 
of  baptizing,  by  pouring  water  upon  the  head  or 
face,  his  language  is,  "  As  I  pour  water  upon  you 
in  my  baptifm,  fo  fliall  Jefus,  ere  long,  baptize 
you  with  the  Holy  Ghoft,  pouring  it  down  upon 
you  as  in  ftreams  of  fire." — We  need  not  alk 
which  is  the  moft  natural  conftru6Vion  of  the 
words  ?  But  there  is  reafon  to  afli,  why  fliould  any 
require  the  plunging  of  the  whole  body  in  bap- 
tifm ?    We  have  fearched  the  New  Teftament, 
from  beginning  to  end,  without  finding  any  certain 
proof  of  either  precept  or  example  to  enforce  the  , 
requifition.    But  we  have  found,  in  anfwer  to  Pe- 
ter's requeft  to  be  wafhed  all  over,  not  his  feet 
only,  but  his  hands  and  his  head,  our  Lord  faying, 
he  that  is  washed,  i.  e.  fpiritually,  by  regeneration 
and  the  renewing  of  the  Holy  Ghoft,  fieedeth  not^ 
sai}e  to  wash  his  feet,  but  is  clean  every  whit ; — 
words  which,  if  conlidered  as  referring  to  baptifm, 
are  conclufive  againft  the  need  of  a  total  immer- 
fion.    They  probably  led  Peter,  many  years  after, 
when  having  faid.  Baptism  doth  now  save  us ^  to 
add  the  following  explanation,  not  the  putting 


(    32    ) 

away  oftheflth  of  the  fiesh^  hut  the  ansivef  of  a 
good  conscience  toivards  God.  The  latter  is  the  bap- 
tifm  which  faves  us,  and  this  indeed  is  eflentially 
neceffary,  without  which,  the  former,  baptifm  in 
any  mode,  and  every  other  ordinance,  will  avail  us 
nothing.  They  upon  whofe  minds  this  truth  is 
duly  impreflld,  and  who  have  a  proper  concern 
about  the  things  fignified  by  baptifm,  will  not,  I 
think,  be  very  fcrupulous  about  the  mode  or  form 
of  its  adminiftration. 

The  llrefs  which  our  Baptift  brethren  appear  to 
lay  upon  this,  and  their  narrow  and  uncharitable 
fpirit  manifefted  in  excluding  all  other  chriilians 
from  their  communion,  are,  in  my  view,  their 
greateft  and  leaft  excufable  miftakes.  Doth  water 
commend  us  to  God  ?  Are  we  to  be  faved  or  loft 
according  as  a  greater  or  lefs  quantity  of  this  ele- 
ment has  been  ufed  in  our  baptifm  ?  Or  does  the 
difcrimination  confift  in  our  being  dipped  in  it,  or 
having  it  poured  or  fprinkled  upon  us  ?  Is  this  a 
difference  of  fo  momentous  a  nature,  of  fuch  fol- 
emn  importance,  as  to  mark  thofe  w^ho  rccei\'e  it 
in  the  one  form  as  belonging  to  the  kingdom  of 
heaven,  to  the  exclufion  of  thofe  who  receive  it  in 
the  other;  deftroying  all  brotherly  relation  between 
tiiem,  rendering  them  incapable  of  ufmg  the  means 
of  grace  together,  caufmgthe  divifion  of  religious 
focieties,  the  breaking  up  of  churches,  and  the 
defertion  of  gofpel-called  and  regularly  ordained 
pallors  ?  Are  thefe  circumftances  proofs  of  a  reviv^ 


C    33    ) 

al  of  religion  ?  Do  they  proceed  from  that  Spirit^ 
whofe  fruits  are  love,  joy,  peace,  long-fuffering, 
gentlenefs,  meeknefs  ?  My  brethren,  there  is 
another  and  a  very  different  Spirit  which,  fome- 
times,  under  the  guife  of  religion,  gets  poffeffion 
of  the  minds  of  men,  and  renders  them  on  a  fud- 
den,  remarkably  zealous,  not  indeed  of  good 
works,  but  of  innovation,  for  fome  new  mode  or 
form  by  which  they  think  to  fecure  heaven  in  a 
way  more  expeditious  than  that  by  \\  hich  their 
pious  anceftors  afcended  thither.  Beloved^  the 
gofpel  warns  you  not  to  belicue  every  spirit,  but  to 
try  the  spirits  ID het her  they  are  of  God  ;  for  many 
false  prophets  are  gone  out  into  the  ivorld.  Like 
the  mailer  to  whom  they  belong,  "  they  go  to  and 
fro  in  the  earth,  and  walk  up  and  down  in  it.'* 
They  creep  into  houfes,  and  lead  away  filly  wom- 
en ;  throwing  darknefs  upon  their  underlland- 
ings,  and  prejudices  and  evil  furmifes  into  their 
hearts.  Their  fubliftence,  as  well  as  their  popu- 
larity and  the  eilimation  to  which  they  afpire,  de- 
pend upon  their  fnccefs  in  fowing  difcord  among 
brethren,  flirring  up  a  party  fpirit,  making  divil- 
ions,  and  thereby  advancing  the  caufe  of  fuperfti- 
tion  and  bigotry.  *'  By  their  fruits  ye  fliall  know 
them."  Are  there  any  who  "would  four  and 
leaven  your  minds  with  uncharitablenefs  ;  who 
would  lead  you  away  from  the  fcriptures,  to  fol- 
low enthufiaftic  impreflions  and  impulfes  ;  who 
endeavour  to  perfuade  by  noife  and  clamour,  and 


{    34    ) 

fiercenefs,  and  ftriking  the  paffions,  inftead  of  en- 
lightening the  underftanding  by  plain  fcripture, 
and  fair  calm  reafoning ;  any  that  endeavour  to 
move  men  from  their  fteadfaftnefs,  by  flatteries,  or 
cenfures,  by  confidence,  by  pitying  the  blindnefs 
of  others,  or  boafting  of  their  own  illuminations  ? 
Such  as  thefe  you  have  reafon  to  be  cautious  of 
hearkening  unto.  Take  heed  that  you  be  not  im- 
pofed  on  with  chaff,  inftead  of  wheat ;  with  vain 
dreams  and  hurtful  prejudices,  inftead  of  divine 
truths.  Make  the  fcriptures  the  rule  of  your  re- 
ligion, according  to  the  plain  and  natural  interpre- 
tation of  them  ;  and  let  it  be  your  care  confcien- 
tioufly  to  pra6tife  agreeably  to  what  you  have 
already  learned  of  the  will  of  God.  This  is  a 
good  prefervative  againft  dangerous  miftakes,  and 
being  carried  about  with  divers  and  ftrange  doc- 
trines." If  any  man  will  do  the  will  of  God,  he 
shall  know  of  the  doctrine,  whether  it  be  of  God. 


LUKE  xviii.  15, 16. 

AND  THEY  BROUGHT  UNTO  HIM  ALSO  INFANTS,  THAT 
HE  WOULD  TOUCH  THEM  :  BUT  WHEN  HIS  DISCIPLES 
SAW  IT,  THEY  REBUKED  THEM.  BUT  JESUS  CALLED 
THEM  UNTO  HIM,  AND  SAID,  SUFFER  LITTLE  CHIL- 
DREN TO  COME  UNTO  ME,  AND  FORBID  THEM  NOT* 
FOR  OF  SUCH  IS  THE  KINGDOM  OF  GOD. 


JK.EASON  leads  us  to  expe6l,  and  reve- 
lation to  believe,  the  immortality  of  the  foul,  and 
that  every  human  being  is  an  heir  of  eternity. 
This  ftamps  an  inconceivable  value  on  man. 
Millions  of  filver  and  gold^  crowns  and  kingdoms, 
and  all  the  riches  of  the  material  creation,  are 
nothing  in  the  balance  againft  a  foul  immortal. 
The  moment  a  rational  immortal  fpirit  animates  a 
human  body,  though  it  be  yet  in  embryo,  a  fpark 
is  kindled  that  will  never  be  extinguiflied.  Yon- 
der fun  in  the  firmament  will,  one  day,  ficken  and 
languilh,  and  all  his  fires  become  extin6l :  The 
ftars  which  gild  the  celeftial  arch,  fliall  fall  from 
their  orbits  and  be  loft  in  darknefs  :  The  Jieavens 
themfelves  fliall  wax  old  and  pafs  away.  But  this 
intelledlual  fpark,  kindled  up  in  the  moral  world 
by  the  breath  of  the  Almighty,  fliall  burn  on  with 
undiminifhed,  probably,  with  ever-increafing  luf- 
tre  through  an  endlefs  duration. 


(    3G    ) 

The  birth  of  an  infant  is  fo  common  and  ordi- 
nary an  event,  that  we  hardly  deem  it  worthy  of 
notice  ;  and  in  the  eye  of  fenfe,  the  little  helplefs 
ftranger  makes  but  a  diminutive  appearance.  But 
if  wc  view  it  in  the  light  which  immortality  throws 
upon  it,  if  we  confider  it  as  emerging  from  eternal 
night  into  life  without  end,  an  heir  of  worlds  un- 
known, dellinedto  furvive  the  funeral  of  material 
nature,  and  either  to  rife  from  glory  to  glory,  by 
endlefs  gradations  afcending  the  fcale  of  perfection ; 
or  to  fink  from  gulf  to  gulf  in  the  bottomlefs  abyfs 
of  mifery,  according  to  the  manner  in  which  it 
fliall  acquit  itfelf  during  its  pafTage  through  this 
probationary  ftate  ;  confidered  in  this  light,  how 
amazingly  important  is  its  birth,  its  entrance  on 
this  unceafing  exiftence  !  What  muft  the  thought- 
ful parent  feel,  while  he  contemplates  his  new  born 
child  as  thus  beginning  its  career  for  a  happy  or 
miferable  eternity  !  Aware  of  the  numbcrlefs 
fnares  and  temptations  attending  its  pilgrimage  in 
this  ftrange  country,  previous  to  its  return  to  the 
great  Father  of  Spirits,  and  confcious  of  his  own 
infuf&ciency  fuccefsfully  to  guide,  or  efFe(5lually  to 
guard  it,  even  from  temporal,  and  much  kfs  from 
fpiritual  dangers,  what  folicitude  muft  he  feel  to 
devolve  the  ultimate  and  principal  charge  of  it  upon 
One  mighty  to  fave  ;  and,  if  poflible,  engage  for  it 
the  protection  and  blefling  of  Him,  who  is  able  to 
keep  it  unto  life  eternal !  How  wife  and  rational 
in  itfelf,  as  well  as  confonant  to  the  feelings  of  pa- 


C    37    ) 

rental  affe6lion,  was  the  condu6l  of  thofe  parents 
who,  in  the  days  of  his  flefli,  thus  brought  their 
little  children  to  the  great  Saviour  of  the  world, 
imploring  for  them  his  favour  and  blefling  ? 

Ages  before  the  coming  of  the  Mefliah,  he  was 
predicted  under  the  character  of  a  Shepherd  ;  a 
Shepherd  fo  tender  and  compaflionate,  that  he 
would  not  only  take  care  of  his  flock  in  general,  but 
pay  a  fpecial  attention  to  thofe  whofe  circumftances 
were  peculiar,  gathering  up  the  feeble  lambs  in  his 
arms,  and  carrying  them  in  his  bofom.  The  nar- 
ration in  our  text  fcts  before  us  the  pleafuig  ac- 
complilhment  of  this  ancient  prophecy.  The 
great  and  good  Shepherd  of  tlie  flieep  was  now  in 
a  part  of  the  country  where  many  of  his  chofen 
flock  refided.  So  great  was  their  veneration  for 
him,  that  they  not  only  brought  their  fick  to  him 
for  healing,  but  their  babes  for  his  blefling.  As 
thefe  little  ones  were  as  yet  incapable  of  being  in- 
ftruQed  by  Chrifl:,  his  difciples  oppofed  their  be- 
ing prefented  to  him,  from  an  apprehenfion,  per- 
haps, that  they  might  be  troublefome  to  their 
matter.  But  though  infants  could  receive  no 
prefent  inftrudlion,  they  were  capable  of  his  blcfT- 
ing,  and  were  as  much  the  objects  of  his  redemp- 
tion as  their  parents,  or  as  the  difciples  themfelves. 
For  this  reafon,  our  Lord  was  indignant,  much 
displeased,  ^ays  the  evangeliftMark,  at  this  con- 
duct of  his  difciples,  and  rebuked  them,  -He  fre- 
quently corre6\ed  their  miftakes,  but  feldom  with 
c 


C    38    ) 

more  pointed  disapprobation,  than  wl:ien  they, 
would  have  kept  little  cJiiAdren  from ,  him,  or  dil- 
couraged  their  dedicatipi)  to  him.  •  Suffer  them  to 
come^i2iysh,Q,  and  forbid  tbe77i  not ;  and  then  goes 
on  to  aflign  a  reafon  why  he  vyould  have  them  thus 
come  or  brought  to  him^  a  reafon  yv'hich  ought  to 
filence  every  obje6lion,  and  forever  prevent  anj^ 
future  exception,  againft  .theirij^  for  of  suck  is  the. 
kingdom  of  God. 

In  thefe  wprds,  we  behold  the  great  Head,  of  th,^, 
church  numbering  little  childi-en  ampng  the  ful?*. 
je^s  of  .his  kingdom  ;  we  l^ear  him  declaring  thejr , 
title  to  all  the.  privileges  of  his -church,  either  in  its 
Hate  of  grace  on  earth,  or  ij^  its  ftate  of  glory  in 
heaven.    If  the  latter  fhould  be  underftood  hy  the 
kingdom  of  God,  ftill  it  prefuppofes  an  intereft  in 
the  former.     The  extent  of  this  grant  is  alfo  wor- 
thy of  our  grateful  notice.    It  is  not  limited  to  the 
few  children  then  prefent,  but  extended  to  all  like 
them,  in  every  age  and  nation  ;  o^  such  is  the  king-r 
dom  of  God.    In  John  iii.  5.  we  are  moft  folemnly 
affured  that  not  one  of  our  lapfed  race  can  be  the ; 
fubje^lof  this  kingdom,  unlefs  he  be,  rsgen$-at^d 
by  the  Holy  Spirit  and  water -;    Ferily,  'uerijy,!, 
say  unto  you^  except  a  man  (in  the  Greek,  any  pnej . 
he  born-of  water  andof  the  Spirit,  he  cannot  enter , 
the  kingdom  of  God.    The  certain  fhference  thcH- 
is,  that  in  pronouncing  infants  the  fubjedls  of  his 
kingdom,  our  Lord   has  pronounced  them  tha 
futse^ts   of  th(^   regenerating   influence    of  his 


'C   31)  ') 

fpirit,  and' (if  the  Sviafliin'g  6f  wafer  "in  b^jptifm'as 
the  outward  fign  of  fuch  an  inward  influence. 
When  he  faid,  concerning  little  children,  of  such 
"is  the  kingdom  of  Gody  he  "implicitly  declared  his 
"will  that  they  fllould  be  baptized.  Authorized  by 
this,  and  innumerable  other  pafTages  of  fcriptufe, 
in  Which  their  feed  are  reprefented  as  included  lu 
the  covenant 'inade  with  tliemfelves,  chriftian  par. 
'ents  have  the  linfpeakable  fatisfaSlion  of  looking 
upon  their  infant  oftspring  as  born  the  fabje(51:s  of 
Chrift's  kingdom,  and  as  fuch  they  bring  them  to 
'baptifm,  the  ordinance  by  which  Chrift  requires 
'hisfiibje^s  to'be  cliftinguifliedTrom  the  reft  of  the 
"<Vorld.  To  the  feelings  of  pioiis  parents,  how 
cdrifolingjhoWtranlportingly  joyful  is  the  opening 
'of  this  profpefl  in  favour  of  their  offspring  !  Next 
to  the  hope  of  their  own  falvation,  nothing  can  be 
to  thetiEi  the  ground  of  more  alDundantthankfulncfs 
to  God, 'of  more  overflowing  gratitude  to  the  Re- 
'diEeiner.  is  there,  however,  a  fe(£l  of  our  fellow 
'chriflia:ns  who  take  ^Ve  place  of  the  emng  difci- 
ples  ori  this  occafion,  and,  with  airs  and  looks  of 
'difai^obation,  attempt  to  hinder  the  dedication 
of  our  little  ones  to  that  Saviour  who  fo  kindly  in- 
vites them  to  him,  and  fo  gracioufly  calls  them  his 
fubjects  ?  Would  they  dilfuade  us  from  applying 
the  feal  of  the  covenant  to  thofe  whom  the  great 
Mediator  of  the  covenant  has  thus  explicitly  in. 
eluded  in  it  ?  Wlien,  in  obedience  to  the  com* 
mand  of  the  great  Shepherd,  we  are  fetting  his 


C    40    ) 

mark  upon  his  (heep,  do  they  pretend,  in  oppofi- 
lion  to  his  own  declaration,  that  lambs  are  no  part 
of  his  flock  ? 

Controverfy,  my  friends,  is  irkfome  and  unde- 
firable,  yet  it  is  agreeable  to  the  feelings  of  a  gener- 
ous mind,  to  plead  the  caufe  of  thofe  who  are  un- 
able to  fpeak  for  themfelves.  In  the  prefent  quef- 
tion,  I  offer  myfelf  an  advocate  for  little  children, 
vindicating  the  title  fo  gracloufly  vouchfafcd  them 
in  the  text.  I  am  indeed  aware,  that  any  argu- 
ments, however  forcible  in  themfelves,  which 
touch  the  prejudices  of  ignorance  and  fuperllition, 
inflead  of  curing  them,  have  frequently  an  oppofite 
eife6l,  rendering  them  more  inveterate  and  incura- 
ble ;  I  would  yet  hope  better  things  on  this  occa- 
fioii,  for  more  candour,  liberality,  and  good  fenfe 
in  my  prefent  auditors  ;  that  they  will  hold  them- 
felves open  to  conviction,  and  ready  to  receive  the 
truth  in  proportion  as  its  evidence  fliall  be  duly 
exhibited.  When  I  fet  before  you  any  hiftorical 
fa(S\s,  you  will  do  me  the  juftice  to  believe  that  I 
{late  thelfi  with  fairnefs  and  impartiality  ;  and 
when  I  refer  you  to  the  law  and  the  testi7nony^  you 
will,  like  the  noble  Bereans,  search  the  scriptures 
to  fatisfy  yourfelves  with  refpe6l  to  their  true 
meaning. 

My  hearers, — We  ourfelves,  in  general,  were 
baptized  in  our  infancy  ;  fo  were  our  parents, 
grand  parents,  and  anceftors  back  for  generations 
immemorial.    This  is  the  general  practice  of  Qur 


(    41    ) 

country.    In  thcfe  United  States,  there  arc  prob- 
ably more  than  fix  millions  of  people,  wearing  the 
chriftian  name.     Of  thefe,  fcarcely  an  hundredth 
part  is  of  the  Baptifl  perfuafion  ;  yet  this  is,  I  be- 
lieve, a  greater  proportion  than  is  to  be  found  in 
any  other  country  of  Chriftendom.     The  Epifco- 
palians,  and  great  majority  of  DiiTenters  in  Eng- 
land and  Ireland,  the  Prefbyterians  of  Scotland, 
the  Greek  churches  in  the  Eaftern  hemifphere,  as 
well  as  the  Romanifts  of  the  Weft,  together  with 
the  Lutherans,  Calvinifts  and  Proteftants  in  general 
throughout  Germany,  France,  the  Low  Countries, 
and  the  north  of  Europe, — are  now,  and  have  been 
for  ages  paft,  in  the  practice  of  infant  baptifm. 
Upon  this  fubje6l,  the  Baptifts  and  perhaps  the 
Quakers  excepted,  there  is  but  one  fentiment 
among  all  the  other  numerous  fe6ls  and  denomi- 
nations which  compofe  the  chriftian  world.     All 
thefe  denominations,  however,  are  pronounced 
unbaptized,  and  virtually  excommunicated  by  the 
little  modern  fe6l  of  Baptifts.     Infant  Baptifm  is 
denounced  a  deviation  from  the  footftepsof  Chrift's 
flock  fo  grofs,  a  corruption  of  his  ordinance  fo 
effential,  as  renders  it  an  abfolute  nullity.     Of 
courfe,  our  pious  forefathers,  the  firft  fettlers  of 
New  England,  whom  we  have  been  accuftomed  to 
efteem  and  venerate  as  pofTefling  more  of  the  fpirit 
and  cuftoms  of  primitive  chriftiimity  than  any 
other  defcription  of  people  fmce  the  apoftolic  age, 
abfolutelv  failed  of  an  entrance  into  Chrift's  church. 


lived  and  died  without  the  feal  of  God's  coveirant, 
aliens  from  the  commonwealth  of  Ifrael,  and  dcfti- 
^tute  of  all  fellowfliip  with  the  houfehold  of  faidi. 

My  brethren,  do  not  our  minds  revolt  from 
-fuch  ideas  ?  Does  not  our  reafonlead  us -to  query 
whether  they,  who  bring  fo  heavy  a  charge  againft, 
not  only  their  fellow  chriftians  now  living,  but 
againft  the  former  generations  of  God's  people, 
Tnay  not  themfelves  be  the  innovators,  if  not  the 
^corrupters  of  Chrift's  ordinance  ;  in  ifhort,  Avheth- 
'serthe  ftiiftake  may  not  be  wholly  on  tbei'r'fidt  ? 
^Vre  the  Salp'tift  teach e'fsfo  eminent  fortheir^ru- 
^dition,  the  extent  of  their  knowledge,  the  found- 
•ifcfs  of'^heir  judgment,  and  the  tiprightnefsof  their 
"views,  a^  -to  be  above  the  fufpicion 'of  error  ^ 
■Ought  we,  without  inquiry  or  examination,  to 
exchange  'the  religious  obfervances  of  our  pioifs 
forefothersfor  tlie  pra6lices  which  ihefe  newteach- 
'Cfs  are  fo  earneft  to  introduce  ?    Does  it  becotne 
the  fteadfaftnefs  o^f  fober  enlightened  chriftians  to 
^e  fo  hafty  in  changing  their  religion  ?  Since  \\*b 
fere  told  with  fo  confident  an  air,  that  infant  ba'p- 
lifm  is  a  grofs  corruption  of  Chrift^s  ordinance, 
have  we  not  a  right  to  demand  of  them,  \vhen,  and 
by  t\'hom,  this  corruption  was  introduced  ?  We 
«r6  able  to  trace  back  tbeir  opinions  upon  the  fub- 
je6t  to  tl'te  very  period  when  thofe  opinions  were 
firft  divulged.    Hiftory  fets  before  us  the  firft  au- 
thors of  thofe  opinions,  gives  us  their  names  and 
their  chara^lers.     We  know,  wjth   certainty. 


where,  when,  and  by  whom  their  fe<3:  was  foiiad*: 
etl.  But  when  we  look  back  and  fearch  the.  recw. 
ords  of  church  hiftory  for  the  origin  of  infant  bap^ 
tifm,  we  go  up  century  after  century  without  find, 
ingthe  leAft  hint  of  its,  firft  introduaion  until  we- 
arrive  to  the  very  age. of  the  apoftles.  Are  we  not 
then  conflrained  to  belieye  that  it  is  coeval  with 
chriftianity  itfclf  ? 

We  acknowledge,  ii^eed,  that  during  the  ages: 
of  darknefs  which  preceded  the  Protellant  reforra- 
atipn,  the  inilitutions^  as  well  as  the  doarines  of 
Ghrift,  were  exceedingly ,corrui>ted  by. the.  mix, 
ture  of  human  inventions.  We  learafrom  hilloryi 
the  origin  of  thefe  coryuptipns,  and  that,  in  each 
fucceffive  age,  there,  w^re  witjiefles  againft  them^ 
w^hofe  teftimony  fliows  that  they  never  were,  even 
at  the  feafon  of  the  thickeft  darknefs,  univei-folly; 
received.  I  fliall  now  prove  that  infant  baptifm; 
ilands  not  on  the  foot  of  thefe  corruptions,  ^^-asuot. 
introduced  with  them^  and  during  die;  courfeofx 
many  revolving  ages,  wasnotfo  jntich  as.once: 
fcrupled  by  a  fmglechriftian.i.  Of  the  writings  06 
the  primitive  Withers, ^hq  immediate  fucceffors  of. 
the  apoftles,  fome  foattqred, fragments,  only  havei 
reaqhed  modern  timers  .yetv  .in-  thefe  fragments,; 
vve  have  unq^cftionable.evidmee.tI^at,  infant  bap., 
tifm  was  the,  generalpraaice  in:the  very. century 
after  the  :ap^e5.,  They,  had  beeij:, dead  abaub 
forty  ye^r^,  wh^n  J usm  Man?/ rpuhMiedihm 
apology,  in  whichiie, mentions .fonit;"  agedcbrifti' 


C    44    ) 

lans  who  were  made  difciples  in  or  from  their  in- 
fancy." This  is  underftood  as  implying  that  they 
were  baptized,  as  that  was  the  known  method  of 
making  vifible  difciples.  Irejueus,  who  was  born 
before  the  death  of  St.  John,  is  yet  more  full  in  his 
teftimony.  Origen  was  born  about  one  hundred 
years  after  the  deceafe  of  the  apoftles,  and  from 
him  we  have  thefe  words,  "  The  church  received 
a  tradition  or  order  from  the  apoftles  to  adminifter 
baptifm  to  infants."  About  fifty  years  after  this, 
or  one  hundred  and  fifty  from  the  apoftles,  baptifm 
being  then  univerfally  confidered  as  fupplying  the 
place  of  circumcifion,  a  queftion  arofe,  whether  it 
ought  not,  as  circumcifion  was,  to  be  deferred  till 
the  eighth  day  after  the  birth  of  the  cliild.  For  the 
difcuflion  of  this  queftion,  a  council  of  fixty-fix 
bifhops,  or  paftors  of  churches,  was  aflembled  at 
Carthage,  In  their  refult,  they  give  it  as  tlieir 
opinion,  that  "  baptifm  ought  leaft  of  all  to  be  re- 
fufed  to  a  new  bom  infant ;"  and  as  to  its  being 
put  off*  to  the  eighth  day,  they  add,  "  there  is  not 
one  that  approves  of  it :  it  appears  to  us  all,  who 
are  here  met  in  council,  far  other  wife."  Un- 
doubtedly fome  of  the  elders  upon  this  council 
could  remember  what  the  pra6lice  of  the  church 
had  been  for  feventy  or  eighty  years  before,  at 
which  period  there  were  probably  many  living 
who  were  born  within  the  age  of  the  apoftles,  and 
who  iriuft  have  known  what  their  practice  had 
been.    If  the  baptizing  of  infants  had  not  originat* 


(    45  J 

ed  with  the  apollles,  is  it  credible  that  aH  the 
churches  of  Chriftendom  fliould  have  fo  foon  and 
fo  univerfally  departed  from  the  apoftolic  inftitli- 
tion  ?  If  fo  ftriking  and  notorious  an  innovation 
had  been  attempted,  is  it  not  beyond  all  belief,  that 
it  fliould  have  been  every  where  received  without 
a  fmgle  obje6lion  from  any  of  thofe  myriads  of 
faints,  confeflbrs  and  martyrs,  who  lived  in  the 
pureft  and  beft  ages  of  the  church  I 

After  this  period,  as  we  come  down  to  the  third 
and  fourth  centuries,  the  writings  o^  Austin,  John 
Chrysostom,  Pelagim,  and  a  multitude  of  others, 
fhow  that,  in  thole  centuries,  there  was  not  a  fin- 
gle  exception  to  the  baptifm  of  infants.  The 
learned  Dr.  TVally  who  inquired  moll  accurately 
into  this  fubjeft,  fays,  "  For  the  firft  four  hundred 
years,  there  appears  only  one  man,  TcrtuUian^  that 
advifed  the  delay  of  infant  baptifm,  in  fome  cafes, 
and  one  Gr^^ory  J. that  did,  perhaps,  pra6life  fuch 
delay,  in  the  cafe  of  his  own  children  ;  but  no  fo- 
citty  fo  thinking,  or  fo  pra6lifing ;  nor  any  one  man 
faying  that  it  was  unlawful  to  baptize  infants.  In 
the  next  feven  hundred  years,  there  is  not  fo  much 
as  one  man  to  be  found,  that  either  spoke  for,  or 
pra6\ifed  any  fuch  delay ^  but  all  the  contrary. 
And  when,  about  the  year  1130,  one  fe6l  among 
the  Waldenfes  declared  againft  the  baptizing  of 
infants,  as  being  incapable  of  falvation,  the  main 
body  of  that  people  reje6lcd  tlielr  opinion ;  and 
they  of  them  that  held  that  opinion,  quickly  dwin- 


(    46    ) 

died  away  and  difappeared,  there  being  no  more 
heard  of,  who  held  that  tenet,  until  the  rifing  of 
the  German  Antipedobaptifts,  in  the  year  1522." 
This  account  by  Dr.  JVall  brings  us  down  to  the 
era  of  the  Protellant  reformation.  Amidfl  the 
commotions  attendantAipon  that  great  revolution, 
fprang  up  the  founders  of  the  prefent  fe6l  of  Ana- 
baptifts.  "  Soon  2Sitv Luther'' s  appearance,"  fa5's 
Dr.  Robertfon  in  his  hiflory  of  Charles  V.  "  the 
rafhnef^  or  ignorance  of  feme  of  his  difciples  led 
them  to  publilh  tenets  no  lefs  abfurd  than  per- 
nicious, which  being  propofed  to  men  extremely 
illiterate,  but  fond  of  novelty,  and  at  a  time  when 
their  minds  were  turned  wholly  towards  religious 
fpeculations,  gained  too  eafy  credit  and  authority 
among  them. — The  moll  remarkable  of  their  re- 
ligious tenets  related  to  the  facrament  of  baptifm, 
which,  as  they  contended,  ought  to  be  adminifter- 
ed  only  to  perfons  grown  up  to  years  of  undcr- 
ftanding,  and  fliould  be  performed,  not  by  fprink- 
iing  them  with  water,  but  by  dipping  them  in  it. 
For  this  reafon  they  condemned  the  baptifm  of 
infants,  and  rcbaptizing  all  whom  they  admitted 
into  their  fociety,  the  fe6l  came  to  be  diftinguiflied 
by  the  name  of  Anabaptifts. — To  this  peculiar 
notion  concerning  baptifm,  diey  added  other  prin- 
ciples of  a  molt  enthiifiaftic  as  well  as  dangerous 
nature.  By  a  monflrous  and  almoft  incredible 
conjun6lion,  voluptuoufnefs  was  ingrafted  on  re- 
ligion, and  diflblute  riot  accompanied  the  aufteri- 


C    47    ) 

ties  of  fanatical  devotion. — Luther,  who  had  teftr- 
fied  againft  this  fanatical  fpirit  on  its  firll  appear- 
ance, now  deeply  lamented  its  progrefs,  and  ex- 
pofed  the  delufion  with  great  ftrength  of  argument, 
as  well  as  acrimony  of  ftyle."  Not  Linker  only, 
but  Cahiuy  Mdanctho?!,  BuH'mger^  ZuhigliuSy 
Giialtery  Skidan,  Zanchy^  and  indeed  all  the  emi- 
nent reformers,  united  their  voice  in  bearing  fol- 
emn  teftimony  againft  the  principles  of  this  fe6t, 
reprobating  them  in  terms  of  great  feverity. 

Perhaps  thefe  great  and  good  men  would  have 
ufed  lefs  afperity  of  language  in  fpeaking  of  them, 
had  they  been  chargeable  with  no  other  errors 
befides  thofe  relating  to  baptifm  ;  but,  in  that 
age,  they  did  not  content  themf-lves  with 
difturbing  the  peace  of  religious  focieties,  and 
breaking  up  of  churches  :  they  committed  out- 
rages upon  civil  focicty,  which  united  all  the 
ftates  of  Germany  againft  them.  They  were  fub- 
dued  and  diiperfed  by  military  force.  But,  as 
generally  happens  in  this  mode  of  fupprefling  any 
feci  or  party,  the  fugitives  were  the  more  confirm- 
ed in  the  belief  of  their  principal  peculiarities,  and 
fpread  their  tenets  in  every  country  whither  they 
fied  for  flielter.  Dropping  the  extravagances 
which  had  armed  the  civil  magiftrate  againft  them, 
they  rigidly  adhered  to  many  of  their  other  no- 
tions. "The  party,'>faysDr.Robertfon,  "ftiU  fub- 
lifts  in  the  Lcnv  Countries^  and  a  fmall  number  of 
I  this  fcC\  is  fettled  in  Kngland."  Having  found 
their  way  into   England,  Tome   of  them  very 


(    48    ) 

early  appeared  in  America,  formed  a  fociety  at 
Swanzt/i  and  another  at  Bofton,  in  the  year  1^65. 
Ofthislaft,  Dr.  Mather  relates,  "that  they  ad- 
mitted  into  their  fociety  perfons  whom  our  church- 
es had  excommunicated  for  moral  fcandal,  and 
employed  them  as  adminiftrators  of  the  two  facra- 
ments." — From  fuch  an  origin  and  fuch  begin- 
nings has  this  fe6l  arifen.  If  there  be  any  truth  in 
hiilory,  their  opinions  are  wholly  modern  and  un- 
known to  antiquity.  If  infant  baptifm  be  an  hu- 
man invention  and  an  abfolute  nullity,  as  they 
pretend,  it  is  certain  that,  three  centuries  ago, 
there  was  not  a  fociety  of  baptized  chriftians  in  the 
world,  nor  had  been  for  many  preceding  ages. 
What  then  are  we  to  conclude  ?  Did  the  church 
of  Chrift  remain,  during  the  lapfe  of  centuries, 
overpowered  by  the  gates  of  hell  ?  If  we  could 
fuppofe  this  ;  yet,  would  it  not  be  more  difficult 
ftill  to  fuppofe,  that  it  was,  at  length,  recovered  by 
the  madmen  of  Munster,  the  German  Anabaptifts  ? 
Though  the  fcriptures  be,  at  laft,  our  only  fure 
guide,  yet  it  is  a  fatisfaclion  to  know  in  what  fenfe 
our  fellow  chriftians  underftand  the  fcriptures  with 
reference  to  any  difputed  point,  and  how  the^  have 
been  underftood  by  the  church  of  Chrift  in  former 
ages  ;  and  if  we  be  able,  as  in  this  queftion  con- 
cerning infant  baptifm,  to  trace  the  pra6\ice  of  it 
•up  through  all  preceding  ages  to  that  of  the  apof- 
tle&,  it  muft  be  allowed  a  ftrong  prefumptive  argu- 
ment in  favour  of  its  having  originated  with  the 


X    49    ) 

apoRles  themfelves.  It  is,  in  this  way,  that  \vt 
argue  the  change  of  the  fabbath  from  the  laft  to  the 
firft  day  of  the  week.  The  New  Teftament  con- 
tains  no  exprefs  order  or  contmand  upon  the  fub- 
je6l ;  but  as  we  can  trace  the  obfervance  of  the 
firft  day  of  the  week  up  to  the  age  of  the  apoftles, 
and  find  that  tbcj/  a<5limlly  met  on  that  day  for  re- 
ligious worfliip,  we  conckidc  that  the  practice 
originated  from  their  authority  and  appointment. 
In  my  view,  the  argument  is  equally  full  and  ftrong 
in  favour  of  infant  baptifm. 

But  I  fliall  now  go  on  to  fet  before  you  the 
fcripture  authority  for  this  pra6lice.  An  illuftra- 
tion  of  all  the  numerous  pafTages  of  fcripture  coun- 
tenancing it,  cannot  be  expelled  in  a  fingle  dif- 
courfe.  I  propofe  but  a  brief  fketch  of  the  princi- 
pal arguments.  As  there  is  abfolutely  no  text  or 
fentence  in  the  whole  Bible  forbidding  it,  if  we  can 
find  any  degree  of  evidence  in  its  favour,  if,  from 
the  reafonablenefs  of  the  thing  and  the  general  ten- 
our  of  fcripture,  we  have  room  to  believe  that  it 
will  not  be  difplcaling  to  God  for  pious  parents,  in 
dedicating  themfelves  to  him,  to  give  up  their  off- 
spring alfo  in  an  ordinance  w  hich  Icals  and  marks 
them  as  the  fubjecls  of  the  Redeemer's  kingdom^ 
no  religious  parent  ought  to  delay  the  feeking  of 
this  privilege  for  his  children. 

If  we  confider  what  the  law  of  nature  and  nations 

teaches  concerning  a  ftate  of  infancy,  it  may  afford 

a  probible  prefumption  that,  if  the  parents  fuftain 
I 


(    50    ) 

a  vifible  relation  to  the  church  and  people  of  God, 
their  infant  offspring  are  alfo  to  be  viewed  as  be- 
longing to  the  fame  fociety.  It  was  never  made  a 
qiieftion  among  aiiy  civilized  people,  whether 
parents  had  a  right  to  covenant  for  their  children, 
as  well  as  for  themfelves.  By  virtue  of  fuch  en- 
gagements,  children  in  all  countries,  as  they  arrive 
to  years  of  difcretion,  not  only  inherit  the  poffef. 
fions  of  their  parents,  but  enjoy  many  privileges. 
They  are  confidered  as  parts  of  the  community, 
and  are  treated  as  fuch.  No  forereign  prince 
would  think  the  honour  of  his  kingdom  confulted 
by  thofe  who  fliould  go  about  to  deny  the  children 
bom  within  his  realm  to  be  his  fubjt'6ls.  As  thefe 
form  a  large  proportion  of  the  fubje6ls  of  every 
government,  it  would  be  accounted  the  heiglit  of 
abfurdity  for  any  to  pretend  that,  till  they  have 
themfelves  fworn  allegiance,  they  neither  owe  o1)e- 
dience  to  the  government,  nor  arc  entitled  to  its 
prote6lion.  By  the  Mofaic  law,  it  was  provided* 
.that,  if  a  fer\\int  married  and  had  children,  all  the 
■  children  born  in  his  mailer's  houfe  were  to  be  con- 
fidered as  the  property  of  the  mailer,  fubjei^  to 
his  authority,  and  entitled  to  his  fupport  and  pro- 
tedlion.  Is  it  not  equally  reafonably  that  the  chil- 
dren of  Chrift's  fervants  ftiould  be  conlidered  as 
belonging  to  him  ;  that  they  who  are  born  in  his 
houfe,  Ihould  be  acknowledged  as  members  of  his 
family  ?  David  feems  to  have  viewed  it  in  this 
light  when,  in  manifeft  ailufion  to  the  law  now 


(    51    ) 

mentioned,  he  fays,  0  Lord,  truly  I  am  thy  serV' 
ant  ;  I  am  thy  servant  and  the  son  of  thy  hand- 
maid^ i.  e.  bom  in  thy  houfe. 

It  is  granted  on  all  liands,  that  the  covenant  of 
works  made  with  the  firft  Adam,  included  his  off- 
spring. We  all  feel  the  fatal  confequences  of  his 
breach  of  that  covenant.  By  the  offence  of  one^ 
judgment  is  come  upon  all  men  to  condemnation^ 
and  the  whole  race  cut  off  from  juflification  and 
life  by  the  deeds  of  the  law,  or  on  the  condition  of 
the  covenant  of  works.  The  hopes  of  all  mankind 
now  refl  on  the  fecond  Adam,  on  the  covenant  of 
grace  in  the  hands  of  the  Mediator.  The  fcrip- 
tures  lead  us  to  view  him  as  the  channel  through 
which  the  whole  current  of  divine  mercy,  in  tem- 
poral as  well  as  fpiritual  bleflings,  is  conveyed  to 
an  apoftate  world.  From  the  beginning,  faith  in 
him  has  been  the  condition  of  our  reconciliation  to 
God  through  him.  Adam,  after  his  fall,  with  all 
fthe  patriarchs,  and  the  whole  Old  Teflament 
church,  founded  their  hopes  on  thepromifed  seed 
of  the  ivomany  and  believed  in  a  Saviour  to  come, 
in  the  fame  manner  as  chriflians  now  believe  in 
him  as  already  come.  The  faith  of  the  former  re- 
garded its  obje6l  as  future  ;  that  of  the  latter  as 
already  manifefted.  With  this  circumftantial  <M. 
ference,  the  principle  is  the  fame  in  both.  But 
infants,  at  all  times,  are  equally  incapable  of  the 
cxercife  of  faith..  With  this  condition  of  the  cove- 
nant of  grace,  req^iired  of.  adults,  their,  new  bom 


(    52    ) 

offspring  cannot  comply.  Yet  they  ftand  in  equal 
need  of  the  bleflings  and  pri\  ileges  of  this  cove- 
nant. By  one  man  fm  entered  into  the  world,  and 
death  by  fm  ;  and  fo  death  pafles  upon  all  men, 
even  upon  thofe  who  have  not  finned  after  the 
fmiilitude  of  Adam's  tranfgreflion.  Little  infants 
are  no  fooner  born,  than  they  become  liable  to  the 
penal  confequences  of  Adam's  fin,  and  fuffer,  as 
his  defcendants,  not  only  many  infirmities  and 
miferies  while  they  live  ;  but  multitudes  of  them 
fink  into  the  darkjiefs  of  the  grave  almoft  as  foon  as 
they  receive  the  light  of  life.  It  has  been  com- 
puted that  a  third  part,  if  not  half,  of  the  human 
race  die  in  infancy.  Are  they  loft  in  perdition,  or 
fvvept  back  into  n^onentity  ?  Is  it  not  more  confo- 
nant  to  fcripture,  as  well  as  to  reafon,  to  believe, 
that  if,  without  their  perfonal  confent,  they  were 
fo  included  in  the  covenant  of  works  as  to  be  fub- 
jedled  to  the  manifold  evils  confequent  upon  its 
breach,  their  own  perfonal  confent  (which  it  ii#> 
equally  impoflible  for  them  to  give)  fhould  not  be 
neceflary  in  order  to  their  being  entitled  to  the 
privileges  and  bleifings  of  the  covenant  of  grace  ? 
Is  not  this  hope,  concerning  them,  encouraged  by 
the  favourable  terms  in  which  they  are  frequendy 
mentioned  in  fcripture  ?  For  their  fakes,  God 
fometimes  averts  or  delays  the  threatened  ruin  of 
whole  communities.  Should  not  I  spare  Nineveh 
that  great  city,  'wherein  are  more  than  six  score 


C    53    ) 

thousand  pcvsonx  that  cannot  discern  between  their 
right  hand  and  their  left  ? 

But  though  the  children  of  heathen  parents 
iliould  be  confidered  as  left  to  the  uncovenanted 
mercy  of  God  ;  j^et  furely  there  is  feme  fpecial 
room  for  hope  concerning  thofe  of  liis  covenant  and 
profcffing  people.  The  pious  parent,  in  entering 
into  covenant  with  God,  and  giving  up  himfelf, 
does,  at  the  fame  time,  dedicate  to  Him  and  his 
ferrice  whatever  he  can  call  his  own,  making  over 
all  his  rights  and  interefts  to  God,  and  fubmitting 
the  whole  to  his  difpofal.  His  children,  above  all 
his  other  pofTeflions,  are  the  objects  of  his  greateft 
afte6lion  and  concern.  Thefe  therefore  are,  in 
fpecial,  devoted  to  God  with  fervent  fupplications 
that  they  may  be  his,  wholly  and  forever  ;  and,  if 
they  be  fo  included  in  the  covenant  made  with 
their  parent  as  to  receive  the  promife  of  God's 
blessing  and  spirit  ;  if  they  have  been  redeemed 
^y  Chrift,  ought  they  not  to  be  baptized  in  token 
of  that  redemption  ? 

Jewidi  parents  were  allowed  to  make  vows  in 
the  name  of  their  children,  which  vows  thofe  chil- 
dren, as  they  came  of  age,  were  bound  to  perform. 
By  virtue  of  the  paternal  authority,  and  on  the 
fuppofed*  right  of  the  parent  to  covenant  for  his 
child  in  all  things  pertaining  to  the  child's  in- 
tereft  and  happinefs,  it  was  lawful  for  parents  to 
dedicate  their  chikken  to  the  immediate  and  fpecial 
fervice  of  God.    Thus  the  mother  of  the  prophet 


(    54    ) 

Samuel  vowed  him  to  the  Lord  before  ke  was 
born,  and,  from  his  birth,  dedicated  him  to 
the  fervice  of  the  tabernacle  under  the  high  prieft ; 
and  it  feems  that  God  approved  of  the  vow,  and 
accepted  the  gift.  Have  not  chriftian  parents  the 
fame  right  to  difpofe  of  their  children  ?  May  not 
they,  by  the  fame  paternal  authority,  and,  for  the 
famereafon,  in  baptifm  dedicate  their  children  to 
be  the  fervants  of  Chrift  ?  When  we  thus  prefent 
our  little  ones  to  the  gracious  Redeemer,  can  there 
be  any  other  queftion  but  this,  whether  he  will  ac 
ceptthem?  I  congratulate  you,  Chriftians,  on  the 
afiiirance  which  we  have  received,  that  when  he 
was  here  on  earth,  a  fair  experiment  of  the  cafe 
was  tried,  and  our  text  contains  his  decifion. 

By  thus  deciding,  however,  he  did  but  confirm 
privileges  which  had  been  always  enjoyed  by  the 
children  of  his  profclTmg  people.  Confult  your 
Bibles,  and  you  will  find  the  fignal  deliverances 
wrought  in  favour  of  God's  fervants,  his  promife^ 
to  them  and  covenant  tranfac\ions  with  them, 
bearing,  in  almoft  every  inftance,  a  refpe6\  unto 
their  oflfepring.  To  Noah  he  faid,  Genefis  vii.  \. 
Come  thoii^  and  all  thy  house,  hno  the  ark :  for 
thee  han^e  Iscen  righteous  before  me  in  this  genera- 
tion. Oil  account  of  his  righteoufnefs,  his  ^vhole 
family  were  allowed  to  fhare  with  him  in  the  privi- 
leges of  the  ark.  Again,  God  fays,  chap.  ix.  9. 
*'  And  I,  behold  I  eftablilli  my  covenant  with  you, 
and  with  your  seed  after  you."    In  the  refcue  of 


(    55    ) 

righteous  Lot  from  the  overthrow  of  Sodom,  for 
/lis  fake,  we  find  the  offer  of  the  fame  deliverance 
extended  to  his  whole  family,  and  even  to  the 
young  men  who  were  but  forming  an  alliance  with 
his  daughters.  So  the  faith  of  Rahab  the  harlot 
availed,  not  only  to  her  own  prefervation,  but  to 
that  of  all  her  relations.  If  it  fhould  be  faid,  that 
thefe  were  temporal  deliverances  and  bleflings  on- 
ly,  ftill  it  muft  be  acknowledged  that  they  were 
vouchfafed  through  Chrift  in  confequence  of  the 
covenant  of  redemption,  and  were  typical  of  fpir- 
itual  and  eternal  bleflings. 

The  new  covenant  was  virtually  propofed  to  our 
firfl  parents  when  they  received  the  firft  promife 
of  a  Saviour,  and  their  family  was  thereby  confti- 
tuted  the  vifible  church  and  people  of  God.  It 
continued  in  the  families  of  fuch  of  their  defcend- 
ants  as  adhered  to  the  knowledge  and  worfhip  of 
the  true  God.  As  we  have  no  account  of  public 
affeniblies  during  the  patriarchal  age,  the  ordinan- 
ces of  God,  and  the  forms  of  (bcial  worfliip  feem  to 
have  been  kept  up  and  celebrated  in  feparate  and 
diftin6l  families  only.  A  foundation  however  fcM* 
a  national  church  was  early  laid,  in  the  call  and 
feparation  of  Abraham  and  his  pofterity  from  the 
reft  of  theMorld,  to  be  the  peculiar  people  of  God. 
All  the  bleflings  of  the  gofpel  were  comprifed  in 
the  promife  made  to  him  on  that  occafion.  This 
promife,  together  with  the  feal  of  God's  covenant, 
was  exprefsly  extended  to  his  pofterity  tlirough: 


C    56    ) 

their  fucceflive  generations.  In  tliis  language 
did  the  Almighty  addrefs  his  faithful  fervant,  Gen. 
xvii.    I  imll  establish  my  covenant  ivitb  thee^  qnd 

thy  seed  after  thee^  in  their  generations to  be  a 

God  unto  thee,  and  to  thy  seed  after  thee. — This  isjny 
.  coi^enant  ijohich  ye  shall  keep  between  me  and  you., 
and  thy  seed  after  thee  ;  every  man  child  amofig 

you  shall  be  circumcised and  it  shall  be  a  token 

of  the  co'venant  betwixt  me  and  yon.  That  the 
covenant  here  mentioned  was  the  fame  covenant 
of  grace  which  is  made  w  idi  believers  under  the 
gofpel,  can,  with  no  fhew  of  rcafon,  be  doubted. 
The  promife,  I  ivill  be  a  God  to  thee  and  to  thy 
seed^  includes  blefiings  of  every  kind.  According- 
ly the  prophets  in  predi6ling  the  outpouring  of  the 
Spirit,  the  forgivenefs  of  fins,  and  a  new  heart,  rep- 
refent  God,  in  the  beftow  ment  of  thefe  blefiings,  as 
fulfilling  this  his  covenant  with  Abraham,  per- 
forming the  truth  unto  Jacobs  and  the  mercy  which 
he  swore  to  the  fathers  of  old.  To  the  fame  prom- 
ife, the  writers  of  the  New  Teftamcnt  frequently 
refer  while  illuftrating  the  blefiings  of  the  gofpel. 
It  is  alfo  obfervable  that  the  token  of  the  covenant 
here  enjoined  upon  Abraham  and  his  feed,  is  cx- 
prefsly  called  the  seal  of  the  righteousness  of  faith. 
From  this,  it  appears  that  faith  was  really  the  con- 
dition of  the  Abrahamic,  as  it  is  of  the  gofpel  cov- 
enant, and  was  as  truly  denoted  by  circumcifion  of 
old,  as  it  is  by  baptifm  now.  Thus  we  fee  that, 
in  this  early  conftitution  of  God's  church,  infants 


(    57    ) 

were,  by  his  authority,  made  members,  mcludec! 
in  the  covenant  with  their  parents,  and  received 
the  feal  of  the  covenant  in  circumcifion.  In  this 
ordinance  did  Abraham  and  his  numerous  defend- 
ants, through  their  fuccefiive  generations,  give  up 
their  infant  offspring  to  God  and  initiate  them  into 
his  vifible  church.  At  a  moll  folemn  renewal  of 
this  covenant,  defcribed  Deut.  xxix.  Mofes  fays 
to  die  affembled  tribes  of  Ifrael,  "  Ye  ftand  this 
day  all  of  you  before  the  Lord  your  God — all  the 
men  of  Ifrael,  your  wives,  your  little  ones — ^that 
thou  Ihouldeft  enter  into  a  covenant  with  the  Lord 
thy  God,  and  into  his  oath — ^that  he  may  be  unto 
thee  a  God,  as  he  hath  faid  unto  thee,  and  as  he 
hathfworn  unto  thy  fathers."  Exprefs  reference  is 
here  had  to  the  covenant  with  Abraham ;  the 
very  language  of  that  covenant  is  adopted,  and  if  it 
does  not  comprehend  whatever  is  cffential  in  the 
covenant  of  grace,  it  is  hard  to  conceive  in  what 
terms  that  covenant  fliould  be  expreffed.  What 
can  \vc  defire  or  imagine  more  on  the  part  of  the 
Almighty,  than  for  him  to  be  a  God  unto  his  peo- 
ple ;  and  on  their  part,  what  can  they  promife 
more,  than  is  implied  in  an  oath  of  allegiance  and 
fidelity  to  him  ?  Such  was  the  tranfadtion  at  this 
time  between  him  and  them,  and  in  this  tranfac-' 
tion,  little  children  are  exprefsly  mentioned  as 
bearing  their  part.  In  oppofition  to  fuch  abund- 
ant evidence,  is  it  not  ftrange  that  any,  who  profefs 
a  reverence  for  the  fcriptures,  Ihould  affed  to  rep- 


(    58    ) 

refent  infants  as  Incapable  of  church  memberfhip, 
of  fuftaining  a  covenant  relation  to  God,  and  of  re- 
ceiving the  feal  of  his  covenant  ? 

Knowing  that  the  divine  promifes  were  not  lim- 
ited to  themfelves,  but  extended  to  their  offspring, 
the  pious  patriarchs  not  only  committed  their  chil- 
dren to  God  by  faidi  and  prayer,  but,  putting  their 
hands  upon  them,  folemnly  blefled  them  in  the 
name  of  the  Lord.  Being  thus  included  in  the 
covenant  made  with  their  parents,  the  children  of 
his  profefling  people  are  exprefsly  claimed  by  God 
as  his  own,  in  a  peculiar  fenfe  ;  and  when  the  If- 
raelites,  in  their  apollacy,  led  their  children  to  the 
altar  of  idols,  they  are  charged  with  the  guilt  of 
alienating  the  Lord's  propriety.  "  Thou  haft 
taken  thy  fons  and  thy  daughters,  wliom  thou  haft 
borne  unto  me,  and  thefe  haft  thou  facrificed  un- 
to them  to  be  devoured thou  haft  flain  my 

children."  Ezckiel  xvi.  This  language  is  not 
ufed  with  reference  to  the  offspring  of  heathen  par- 
ents. From  them  the  feed  of  Ifrael  are  alfo  diftin- 
guifhed  by  manifold  promifes.  It  is  faid,  all  thy 
children  shall  be  taught  of  God — The  Lord  shall 
circumcise  their  heart — They  shall  spring  up  as 
among  the  grass,  as  ivilloivs  by  the  water  courses. 
One  shall  say,  lam  the  Lord^s,  &c.  In  the  writ- 
ings of  the  prophets,  numerous  paffages  occur 
which  foretel  a  variety  of  bleffmgs  and  privileges  in 
ftore  for  the  children  of  God's  people.  On  thefe 
principles,  the  pfalmift  calls  children  an  heritage 


(    59    ) 

of  the  Lord,  and  fpeaks  of  them  as  given  for  the 
increafe  and  replenilliing  of  the  church,  as  well  as 
for  the  comfort  of  their  parents.  The  feed  of  the 
righteous  are  pronounced  blessed,  are  called  God^s 
servants,  as  well  as  ^6/5  children  ;  and  are  required 
by  Joel,  to  appear  in  Zion  before  him,  coeti  the 
children  that  suck  the  breast.  A  child  at  the  breaft 
is  reprefented  as  hoping  in  God,  and  as  cast  upon 
him  from  the  ivomb.  To  one,  God  fays,  before 
thou  earnest  forth  from  the  ivomb  I  sanctified  thee  ; 
concerning  another,  an  angel  from  heaven  tcftified, 
that  he  should  be  filled  with  the  Holy  Ghost  even 
from  his  7nother^s  ivomb. 

It  is  certain  tHat,  from  the  beginning  of  thofe 
difpenfations  towards  mankind  which  are  carried 
on  through  a  mediator  down  to  the  coming  of  the 
MeiTiah,  children  were  uniformly  confidered  and 
treated  as  members  of  God's  church,  by  his  au- 
thority conftituted  fuch,  included  in  the  covenant 
with  their  parents,  and  received  the  fealof  that  cov- 
enant, the  seal  of  the  righteousness  of  faith.  Our 
Baptift  brethren  have  turned  them  out  of  God's 
church,and  out  of  his  covenant,  and  declared  that  no 
feal  of  the  covenant  fhall  be  given  them  any  longer. 
Ought  they  not  to  fhow  by  what  authority  they 
do  this,  and  who  gave  them  this  authority  ?  They 
are  accuflomed  to  demand  of  us  an  explicit  war- 
rant for  our  conduct ;  but  where  do  they  find  any 
.  Ihadow  of  a  warrant  for  turning  out  of  God's 
church  thofe  brought  in  by  his  command  ?  Had 
any  thing  in  the  doctrine  or  condu6l  of  the  apolUes, 


(    60    ) 

at  the  firft  publication  of  the  goipel,  been  under- 
ftood  as  excluding  children  from  being  number, 
ed  among  the  fubjedls  of  Chrifl's  kingdom,  from 
memberfliip  in  his  church,  and  from  the  feal  of  it 
in  baptifm,  is  it  not  utterly  incredible  that  fo  great 
an  alteration,  with  refpefl  to  the  conllitucnt  mem-  I 
bers  of  the  church,  fhould  not  have  been  explicidy  ^ 
recorded  ?  Had  the  friends  of  chriftianity  been 
filent,  its  enemies,  moil  furely,  would  have  pro- 
claimed it  throughout  the  earth.    How  eagerly 
would  the  great  body  of  the  Jewifli  nation  have 
lain  hold  on  fuch  an  handle,  to  excufe  their  rejec- 
tion of  the  gofpel.    Thofe  of  them,  who  received 
it,  were  extremely  reludlant  to  part  with  circum- 
cifion,  even  after  they  knew  baptifm  to  be  fubfti- 
tuted  in  its  place ;  and  had  not  this  latter  rite  been 
applied  to  their  children,  as  well  as  to  themfelves, 
they  would  have  been  Hill  more  tenacious  of  the 
former.    Nay,  we  can  hardly  fuppofe  that  any  con- 
fiderations  would  have  induced  them  to  drop  it. 
The  probability  is,  that  they  would  fooner  have 
joined  the  general  oppofition  againft  the  gofpel. 
The  idea  of  feeing  their  children  Itript  of  privileges 
tvhich  they  had  hitherto  always  enjoyed,  would 
have  been  fo  univerfally  offenfive  to  the  Jews,  that 
perhaps  fcarcely  an  individual  of  that  nation  would 
have  embraced  chriftianity.    Their  unbelieving 
priefts  and  rulers  would  not  have  failed  to  take  the 
advantage  of  fo  plaufible  and  popular  an  objeflion  J 
againft  the  gofpel.    They  knew  the  tenour  of  the  | 


C    61    ) 

Abrahamic  covenant,  and  gloried  in  the  privileges 
derived  from  it  to  themfelves  and  to  their  children. 
If  a}iy  thing  in  the  dodlrine  of  the  apoftles  could 
have  been  conftrued  as  a  diminution  of  thofe  priv- 
ileges ;  if  it  could  have  been  obje6\ed  that,  by  em- 
bracing chriftianity,  their  infant  offspring  would 
be  obviouily  in  a  worfe  condition  than  they  were 
under  the  law,  would  even  lofe  the  feal  of  God's 
covenant  and  be  caft  out  of  his  church  ;  they  fure- 
ly  would  have  made  this  the  fubje6l  of  general  and 
vehement  clamour  againft  the  gofpel.     Nor  could 
the  apoftles  have  hope  d  for  fuccefs  in  preaching  it 
to  the  Jews,  unlefs  they  firft  removed  fo  great  and 
dangerous  a  Humbling  block.    But  neither  in  their 
fpeeches  nor  writings,  nor  in  any  ancient  authorj 
do  we  find  the  mod  diftant  hint  of  any  fuch  objec- 
tion, either  as  advanced  by  the  enemies,  or  as  ob- 
viated by  the  friends  of  the  gofpel.    We  conclude, 
therefore,  that  no  room  for  fuch  an  objection  was 
ever  given  by  the  apoftles.    On  the  contrary,  their 
writings  abound  with  paflages  which  cannot  be 
\inderftood  but  on  the  principle  of  infants  being 
included  in  the  covenant  made  with  their  parents, 
and  thereby  entitled  to  the  feal  of  it  in  baptifm. 

The  covenant  made  with  believers  under  the 
gofpel  is,  in  Romans  iv.  and  Galatians  iii.  repre- 
fented  as  eflentially  the  fame  with  that  of  Abraham 
of  old.  On  this  ground  the  bleffing  of  Abraham 
is  faid  to  come  upon  the  Gentiles  through  Jefus 
Chrift ;  and  chriftians  are  called  the  cliildren  of 


C    62    ) 

Abraham,  and- heirs  with  him,  to  the  fameprom- 
ife  or  covenant  which,  the  apoftle  fays,  God  con- 
firmed m  Christy  and  which  could  not  be  difannul- 
led  or  vacated  by  the  law  four  hundred  and  thirty 
years  after.  The  ceremonial  and  typical  inflitu- 
tions  of  this  law  were  given  to  aflift  the  faith  of 
God's  people  in  looking  forward  to  the  coming  of 
the  promised  seed  in  whom  tliey  would  have  their 
accomplifliment,  and,  of  courfe,  be  abolifhed. 
Through  the  duration  of  thefe  ritual  inftitutions, 
the  covenant  with  Abraham  continued,  and  after 
their  abolition,  remained  the  fame  that  it  was  be- 
fore.  It  defcended  with  all  its  privileges  to  the 
chriftian  church.  If  ye  are  Chrisfs^  fays  the  apof- 
tle, then  are  ye  Abraham'' s  seed^  ancl  heirs  accord- 
ing  to  the  promise.  As  the  promife  was  to  him 
and  his  feed,  fo  it  is  now  to  cliriftians  and  their  pff- 
ipring.  This  is  alTerted  by  St.  Peter,  AQs  ii.  38, 
39.  where  he  thus  exhorts  his  awakened  hearers, 
*'  Repent,  and  be  baptized  in  the  name  of  Jefus 
Chrift  for  the  remiflion  of  fins,  and  ye^fliall  receive 
the  gift  of  the  Holy  Ghoft  ;  for  the  promise  is  unto 
you  and  your  children^  and  to  all  that  are  afar  off, 
even  as  many  as  the  Lord  our  God  fhall  call." 
That  the  covenant  with  Abraham  is  here  meant 
by  //6d' j&/Y7W/\?d',  will  appear  highly  i^obable  if  we 
confider  how  frequently  this  covenant  is,  by  way 
of  eminence,  fo  llyled  ;  but  uhat  fets  Peter's 
meaning  beyond  a  doubt,  is  his  own  explanation 
of  it,  in  A6\s  iii.  25.  where,  addreffuig  the  fame 


(    63    3 

hearers  on  the  fame  fubje6\,  he  urges  this  argu^ 
ment,  Te  are  the  children  of  the  covenant  %\)hich 
God  made  ivith  our  fathers,  saying  tinto  Abraham, 
&:c.  His  reminding  them  here  of  their  being  the 
children  of  Abraham's  covenant,  is  of  the  fame 
purport  with  what  he  had  before  faid  of  the  prom- 
ise being  to  them  and  their  children.  Taking 
the  promife  then  as  referring  to  the  covenant  with 
Abraham,  let  us  attend  to  Peter's  argument  in  this 
exhortation,  repent  and  be  baptized  ;  for  the  prom- 
ise is  unto  you  and  your  children.  The  promife 
in  the  covenant  with  Abraham  being  unto  them,  is 
here  urged  as  a  reafon  why  they  flioukl  be  bap- 
tized ;  but  as  the  fame  promife  is  extended  to 
their  children,  it  is  a  reafon  equally  good  for 
the  baptifm  of  their  children.  As  Jews,  the 
prefent  auditors,  with  their  families,  had  hither- 
to been  members  of  the  church  of  God  as  it  had 
fubfifted  under  the  difpenfation  of  Mofes  ;  but  as 
it  was  for  the  future  to  fubfift  under  that  of  Chrift, 
they,  with  their  children,  are  exhorted  to  be  bap- 
tized into  the  name  of  Chrift  in  token  of  their  re- 
hition  to  the  church  under  its  prefent  new  form. 
To  them,  as  the  natural  feed  of  Abraham,  thefe 
gofpel  privileges  were  firft  tendered  ;  but  as  the 
offer  of  them  would  foon  be  extended  to  thofe  as 
yet  afar  off,  and  the  bleffing  of  Abraham  would 
come  upon  the  Gentiles,  to  the  latter  when  thus 
called,  the  fame  promife  would  apply,  furnifhing  a 


(     64    ) 

reafon  for  tlie  baptifm  of  believing  Gentiles  and 
tht'ir  offspri:ng.  To  every  man,  whether  Jew  or 
Gentile,  on  his  exercifing  the  faith  of  Abraham, 
this  promife  is  fiire,  7  wi//  be  a  God  to  thee^  and  to 
thy  seed  after  thee.  Of  courfe,  the  Hal  or  token 
of  the  divine  promife,  whether  it  be  circumcifion, 
as  under  the  law  ;  or  baptifm,  as  under  the  gofpel, 
belongs  as  really  to  the  infant  oifspring  of  the  be- 
lieving parent  as  to  the  parent  himfelf 

This  conftitution  of  the  covenant  of  grace  under 
the  gofpel,  is  confirmed  by  the  jdrain  of  reafoning 
in  Romans  xi.  There  the  church  is  reprefcnted 
under  the  figure  of  a  good  olive  tree,  and  the  Jews 
as  its  natural  branches.  When  fome  of  thefe 
branches  were  broken  off  for  their  unbelief,  the 
Gentile  converts,  by  nature  a  wild  and  foreign 
growth,  are  fpoken  of  as  graffed  in  among  the  re- 
maining believing  Jews,  and  with  them  partaking 
of  the  root  and  fatness  of  the  olive  tree — enjoying 
the  privileges  of  God's  ancient  covenant  with 
Abraham,  \A'ho  is  here  reprefcnted  as  the  root  or 
patriarch  of  the  church,  and  all  believers,  whether 
Jews  or  Gentiles,  as  his  children  or  branches  from 
him.  And  if  the  root  be  holy,  fays  the  apoftle,  so 
are  the  branches.  In  confequence  of  their  con- 
nection with  it,  the  branches  are  confidered  as 
ftiaring  in  the  holinefs  of  the  root.  If  this  were 
true  with  refpeCl  to  the  Jews,  the  natural  children 
of  Abraham,  it  muft  be  equally  true  with  refpeCt 
to  liis  adopted  children.    The  latter  being  graifed 


(    65    ) 

into  the  (lime  flock,  partake  of  its  root  andfatnesSi 
of  every  privilege  indulged  to  the  natural  feed  of 
old  ;  and  as  the  covenant  with  them  included  their 
oifspriiig,  fo  are  the  children  of  chriftian  parents 
included  in  the  covenant  with  them.  If  they,  as 
the  root,  be  holy,  fo  are  iheir  children  as  branches 
from  fuch  a  root. 

An  exemplification  of  this  truth  occurs  in  1 
Cor.  vii.  14.  where  the  apoftle  decides  on  the  cafe 
of  thofe  children  but  one  of  whofe  parents  is  a  be- 
liever :  He  determines  that  the  federal  holinefs  of 
the  believing  wife  or  hufband,  defcends  to  their 
common  ilTue,  and  that  fuch  children  are  to  be 
reckoned,  not  as  unclean^  but  holy^  not  common 
as  the  heathen,  but  6'/3W/.?  on  account  of  their  cov- 
enant relation  to  God  and  memberOiip  in  his 
church.  The  word  holy^  in  this  text,  is  elfewhere 
generally  tranflated  Saints,  the  common  appella- 
tion by  which  the  members  of  Chriil's  church  are 
diftinguifhed  throughout  the  New  Teftament. 
As  the  children  of  believers  have  the  appellation 
o[  Saints  from  St.  Paul,  fo  they  have  that  of  disci- 
ples from  St.  Peter  in  A6Vs  xv.  10.  why  tempt  ye 
God,  to  put  a  yoke  on  the  neck  of  the  disciples  ?  The 
yoke  here  principally  intended  was  circumcifion, 
which  the  Judaizing  chriftians  attempted  to  impofc 
on  the  children  of  the  believing  Gentiles.  By  call- 
ing thcfe  children  disciples,  Peter  recognizes  their 
relation  to  ChrilL  Saints  or  disciples  always  de- 
note perfons  belonging  to  the  church,  and  entitled 


(    66    ) 

to  its  diflinguilliing  rites  and  privileges.  It  would 
be  eafy  to  multiply  quotations  from  the  fpeeches 
and  writings  of  the  apoftles,  in  which  they  appear 
uniformly  to  confider  the  oifspring  of  believers  as 
included  in  the  profcflion  of  their  parents,  and  with 
them  numbered  among  the  peculiar  people  of  God. 
But  had  the  apoftles  been  filent  upon  the  fub- 
je6\,  the  declaration  of  our  Saviour  in  the  text, 
with  the  circumftances  attending  it,  is,  in  my  view, 
decifive.  After  he  has,  with  his  own  gracious 
lips,  fo  exprefsly  encouraged  their  dedication  to 
him  ;  in  fo  pointed  a  manner  teftified  his  difpleaf- 
ure  at  an  attempt  to  keep  them  from  him,  and  in 
terms  fo  explicit  declared,  of  such  is  the  kingdom 
ofhea'ueti;  there  can  be  no  room  to  doubt  of  his 
acceptance  when,  in  holy  baptifm,  we  prefent  our 
tender  babes  as  the  lambs  of  his  flock,  to  this  great 
Shepherd  of  the  flieep.  Do  our  Baptift  brethren 
tell  us,  that  all  our  Lord  meant  on  this  occafion 
was,  that  his  kingdom  ccnfifts  of  adult  perfons, 
who,  in  meekncfs  and  humility,  are  like  children  } 
Why  then,  we  afk,  may  not  his  kingdom  confift 
of  children  themlelves,  whom  thefe  adult  perfons 
are  thus  required  to  be  like  ?  But  if  he  had  aimed 
at  nothing  more  than  teaching  a  leffon  of  humili- 
ty, there  could  have  been  no  reafonfor  his  difpleaf- 
ure  againft  the  difciples  for  keeping  little  children 
from  him.  Lambs  and  doves  might  haveanfwered 
bis  purpofe  juft  as  well ;  and  thefe,  as  often  as  in- 
fants^ are  mentioned  in  fcripture  as  emblems  of  the 


C    07    ) 

innocence,  meeknefs  and  humility  which  ought  to 
adorn  the  lives  of  chriflians.  But  would  Chrift 
have  taken  lambs  and  doves  mto  bis  arms^  hid  his 
hands  upon  them^  blessed  tbem^  and  faid,  of  such  is 
the  kingdom  of  heaven  ? 

It  feems,  by  his  manner  of  receiving  thefe  in, 
fants,  as  if  he  meant  to  fatisfy  his  followers 
through  every  age,  that  they  are  to  be  confidered 
as  his  fubje£ls,  and  the  heirs  of  his  grace.  To» 
wards  whom  did  he  ever  give  more  expreffive  to- 
kens of  his  favour  ?  The  blessing  was  always  ac- 
counted a  facred  thing  in  the  church.  The  laying 
on  of  hands  was  ufed  in  the  confecration  of  minif- 
ters,  and  alfo  for  the  communication  of  the  Holy 
Spirit.  It  was  indeed  one  of  the  very  lall  tokens 
of  acknowledgment  which  the  difciples  received 
from  their  Mailer,  at  the  moment  of  his  parting 
from  them,  and  afcenfion  into  heaven.  Yet,  with 
each  of  thefe  folemn  forms  did  he  own  little  chil- 
dren as  his,  and  confccrate  them  to  himf:lf — at  the 
fame  timq^adding,  as  a  further  rebuke  upon  the  dif- 
ciples for  feeming  to  think  them  incapable  of  the 
blcifingsof  his  kingdom,  Verily^  I  say  unto  yoUy 
nuhosoever  shall  not  receive  the  hingdom  of  God  as  a 
little  .child^  shall  in  no  wise  enter  therein  :  As  if  he 
had  faid,  *'  you  feem  to  ftand  upon  diftindlions, 
and  to  think  of  qualifications  as  entitling  you  to 
the  privileges  of  my  kingdom  ;  but,  be  it  known 
to  you,  that  the  very  beil  of  you  are  as  far  from 
l)avins  any  thing  to  recommend  you  to  thefe  priy- 


(    68    ) 

ileges  as  little  infants  ;  and  if  you  receive  them  at 
all,  it  muft  be  in  the  fame  way  in  wliich  they  are 
extended  to  them,  by  the  free  gift  of  God." 

On  another  occafion,  mentioned  by  three  of  the 
evangelifts,  we  find  him  noticing  young  children, 
and  fpeaking  of  them  in  a  moft  remarkable  man- 
ner. Having  taken  one  up  into  his  arms,  he  faid, 
'Whosoe'ver  shall  receive  one  such  little  child  in  my 
name,  receive th  tne. — /;  is  not  the  ivill  qfyotir  Fa- 
ther who  is  in  heaven,  that  one  of  these  little  ones 
should  perish, — The  Son  of  man  is  come  to  save 
that  vihich  was  lost. — Take  heed  that  ye  despise  not 
one  of  these  little  ones  ;  for  I  say  unto  you,  that  in 
heaven  their  angels  do  always  behold  the  face  of 
my  Father  who  is  in  heaven.  I  know  not  how 
others  may  underftand  this  language  of  our  Sa- 
viour, but  to  me,  it  founds  as  pointedly  againft  the 
principles  and  practice  of  our  Baptift  brethren  as 
though  it  had  been  defigned  for  an  exprefs  warning 
againft  their  miftakes.  Can  we,  my  hearers,  doubt 
whether  it  be  the  will  of  the  fecond  Adafp,  the  cov- 
enant Head  of  all  the  redeemed,  that  the  children 
of  his  people  fliould  be  baptized  into  his  name,  af- 
ter we  have  feen  and  contemplated  him  in  the  at- 
itude  in  which  he  is  here  exhibited,  holding  a  little 
child  in  his  arms,  and  declaring  it  not  to  be  the 
will  of  his  heavenly  Father  that  any  fuch  little  one 
(hould  perilh  ;  that  though  all  be  in  danger  through 
the  original  apoftacy,  yet  since  the  Son  of  man 
is  come  to  save  that  which  was  lost,  he,  in  Ipecial, 


C    69    ) 

claims  little  children  as  the  objedls  of  his  redemp- 
tion, and  having  a  peculiar  afFetlion  for  them,  re- 
quires them  to  be  received,  acknowledged,  and 
treated  as  his  members  -,  hereby  promifing  that 
any  kindnefles  rendered  to  them  for  his  fake,  fliall 
be  accepted  and  rewarded  as  done  to  himfelf ;  and 
folemnly  cautioning  his  difciples,  and  through 
them,  all  others,  againft  overlooking,  neglecting, 
or  in  any  way  defpifing  fuch  little  ones  ;  for  as  his 
members,  they  are  the  charge  of  thofe  exalted  be- 
ings who  Hand  in  the  prefence  of  God,  and  have 
the  angels  of  heaven  for  their  guardians  I 

Thefe  ideas  of  the  difciplefhip  of  little  children, 
and  of  the  eftimation  in  which  they  are  held  by 
Chrift,  taught  by  himfelf  in  the  courfe  of  his  per- 
fonal  minirtry,  may  aflifl  us  in  underflanding  his 
final  confmiffion  to  his  apoftles,  diretSling  them,  by 
the  rite  of  baptifm,  to  enrol  all  nations  in  the  num- 
ber of  his  vifible  fubje6ls  :  Go  ye  and  teach  (the 
import  of  the  Greek  word  is  disciple  or  proselyte) 
all  nations,  baptizing  them.  Could  thefe  orders 
be  fulfilled  without  the  admiffion  of  infants  into- 
the  church  ?  Do  not  children  form  a  numerous 
and  important  part  of  every  nation  ?  Are  they  not 
always  included  in  the  meaning  of  the  word  ?'Does 
not  the  term,  in  every  language,  comprehend  both 
fexes,  and  every  age  ;  from  an  infant  of  a  day  to 
the  hoary  head  ?  Is  it  conceivable  that  the  apof- 
tles, after  having  fo  repeatedly  feen  little  children 
in  the  gracious  arms  of  their  Saviour,  again  and 


C    70    ) 

again  witneffed  the  tender  exprefiions  ofhis  favour 
and  affe<Slion  towards  ihem,  been  tliemftlves  the 
objedts  of  his  difpleafure,  and  fuifered  his  rebuke 
for  keeping  them  from  him,  heard  him  folemnly 
pronouncing  them  his  fubje6ls,  and  declaring  that 
lukoe^er  receheth  them  in  his  namey  receiveth 
him  ; — after  all  this,  is  it  conceivable  that  when 
they  admitted  parents  into  the  number  of  vifible 
difciples,  they  fhould  reje6\  their  infant  ofFcpring, 
and  withhold  from  them  the  difcriminating  fcal  of 
difciplefhip  ?  Being  commanded  to  baptize  all  na- 
tions, would  they  have  denied  baptifm  to  the  chil- 
dren in  every  nation  ?  They  knew  what  the  tenour 
ofGod^s  covenant  had  always  been,  that  when  of 
old,  the  gospel  ivas  preached  iinto  Abraham,  its 
promife  was  to  him  and  his  feed,  his  whole  family 
being  interelled  in  it,  and  diflinguilhed  by  its  ap- 
pointed token  ;  that  thus,  in  the  line  of  his  de- 
fcendants,  children  continued  to  be  included  in  the 
covenant  witli  their  parents,  from  generation  to 
generation,  down  to  the  then  prtfent  time.  They 
alfo  knew  that  when  any  of  the  heathen  were  prof- 
elyted  to  the  religion  of  the  Jews,  the  children  of 
fuch  profeiytes  were  always  included  in  the  profef- 
fion  of  their  parents,  and  by  circumcifion  and  the 
other  rites  then  in  ufe,  became  as  regular  mem- 
bers of  the  Jewifn  church  as  the  childrtn  of  Jews 
themitlves.  When  therefore  the  period  arrived 
for  extending  to  all  the  families  of  the  earth,  privi- 
leges w'hich  had  hitherto  been  peculiar  to  the  fami- 


(    71    ) 

ly  of  Abraham,  and  the  apoftles  were  commilSon- 
ed  for  the  purpofe  ;  niiift  they  not  have  concluded 
that  according  to  all  former  ufage,  the  children  of 
thofc  oti^er  families  were  to  be  profclyted  with 
their  parents  ? 

It  will  be  faid,  that  inilrii£lion  precedes  bap- 
tifm.  With  refpefl  to  adults,  this  is  ^o  far  true, 
that  there  muft  be  a  profefied  willingnefs  to  re- 
ceive inftru6lion.  Such  a  willingnefs,  however, 
feems  to  have  been  the  only  pre-requifite  deemed 
neceflary  by  the  apoftles.  When  any  hearer  of 
the  gofpel  was  fo  far  convinced  of  its  truth  as  to 
exprefs  a  willingnefs  to  enter  the  fchool  of  Chrift 
in  order  to  further  inflru6lion,  he  was,  by  baptifm, 
forthwith  fo  entered  and  put  upon  the  lift  of  difci- 
ples.  This  is  the  precife  meaning  of  the  command 
to  disciple  or  proselyte.  It  was  thus  that  the  apof- 
tles fulfilled  their  commiflion.  They  perfuaded 
as  many  as  poflible,  in  this  way,  to  become  dif- 
ciples.  The  multitudes  baptized  on  the  very  day 
on  which  they  began  to  be  inftrudled,  muft  have 
been,  with  refp^^ft  to  chriftian  knowledge,  but 
babes  indeed.  Thus,  however,  tliey,  and  with 
them  their  children,  u  ere  put  in  the  way  to  learn. 
The  latter,  according  to  their  age  and  Handing, 
and  with  refpe6l  to  what  the  chriftian  covenant 
required  of  them,  might  be  as  peTfc6\  as  their 
parents.  Chriftians  c^imparativeiy  the  moft  emi- 
nent, are  but  learners  :  they  know  but  in  part, 
and  are  fan6\ifitd  but  in  part.    Tlie  grades  in 


C    72    ) 

Chrill's  fchool  are  various  and  proportioned  to  the 
ages;  capacities  and  opportunities  of  all  the  fchol- 
ars,  from  the  infant  to  the  old  man,  and  from  the 
newly  converted  pagan  to  the  learned  rabbi  in  If- 
rael.  The  Baptifts  confidently  pronounce  young 
children  incapable  of  the  qualifications  of  Ghrift's 
difciples.  Their  modefly  would  be  more  appar- 
ent in  fubmitting  to  his  judgment ;  and  juftnefs  of 
obfervation  might  lead  them  to  a  better  opinion  of 
the  capacities  and  early  improvements  of  children. 
After  their  birth,  not  many  weeks,  perhaps  not 
many  days  pafs,  before  they  begin  to  learn. 
Though  it  may  be  fome  time  before  they  will  be 
able  to  underftand  the  chrifiian  doctrines,  yet,  fa- 
voured with  the  tuition  of  chriftian  parents,  and 
conftantly  experiencing  a  chriftian  treatment,  they 
may  very  early  poffefs  the  very  temper  of  Chrift's 
fubjefts. 

But,  admitting  that  in  early  infancy  children  ar€ 
incapable  of  inftrudlion,  this  can  be  no  argument 
againft  their  being  made  difciples.  Thus  they  are 
entered  into  Chrift's  fchool,  and  deftined  to  learn 
of  him.  When  it  has  been  agreed  to  fend  a  child 
to  any  particular  mafter,  he  is  thereupon  called  the 
fcholar  of  that  mafter,  though  as  yet  he  has  not 
begun  to  learn.  In  Numbers  iii.  28.  we  thus  read 
with  reference  to  the  Kohathites,  "  In  the  number 
of  all  the  males,  from  a  month  old  and  upward, 
were  eight  thoufand  and  fix  hundred,  keeping  the 
charge  of  the  sanctuary,^''    If  Jewifh  infants  of  a 


C    73    ) 

month  old,  might  be,  not  only  the  difclples  of 
Mofes,  but  officers  under  him,  keepers  of  the 
charge  of  the  fan6luary,  why  may  not  chriflian  in- 
fants be  the  difciples  of  Chrifl  ? — God  promifed 
Abraham,  iti  thy  seed  shall  all  nations  be  blessed. 
In  fulfilment  of  the  promife,  Chrift  commanded 
his  apolUes,  to  disciple  all  nations^  baptizing  them. 
Will  any  undertake  to  prove  that  neither  in  the 
promife,  nor  in  the  command,  the  word  nations 
includes  children  ?  Had  the  command  been  as  the 
Jcwifh  zealots  at  Antioch  underftood  it,  A6ls  xv. 
that  all  nations  were  to  be  circumcised  after  the 
manner  of  Moses^  every  one  would  have  fuppofed 
that  children  were  included.    Why  then  fliould 
not  this  be  fuppofed,  when  the  fame  purpofe  is  to 
be  anfvvered  by  baptifm  ?  This  latter  rite  was  not, 
in  that  age,  a  novelty.    Of  the  whole  congregation 
of  Ifrael,  upon  their  firft  entering  into  covenant 
with  God  after  tJieir  exit  from  Egypt,  St.  Paul  fays, 
that  they  vjere  all  baptized  unto  Moses  in  the  cloud 
and  in  the  sea.    From  ancient  \\'riters,  both  Jewifh 
and  Chriflian,  it  appears  that  in  conformity  to  this 
original  baptifm  of  their  whole  nation,  the  Jews 
were  accuftomed  to  baptize  their  profelytes  ;  and 
that  on  fuch  occafions,  the  Vvhole  family  of  the 
profeiytc,  as  included  in  his  profeffion,  were  bap- 
tized with  him.    When  John  theBaptift  was  afked, 
lu^y  baptizest  thou  then^  if  thou  be  not  the  Christ  ? 
the  queftion  implies  that,  as  their  nation  of  old 
had  been  baptized  unto  Mofes,  fo  the  Jews  expert- 


C    74    ) 

ed  that,- at  the  coming  of  the  Meffiah,  they  would 
be  again  baptized  as  profclytes  to  him.  When, 
therefore,  the  apoftlcs  were  fent  forth  for  this  pur- 
pofe,  would  tliey  not  be  led  by  the  prior  ufe  of  bap- 
tifm,  to  apply  it  to  children  with  their  parents  ? 

Our  brethren  alls:,  *'  can  infants  repent  and  be- 
lieve ?'*  They  might,  with  as  much  reafon,  afk, 
Can  infants  be  faved  ?  Thefe  conditions  of  adult 
baptifm  are  alfo  the  exprtfs  conditions  of  falvation. 
But  if  the  falvation  of  an  infant  depends  not  upon 
thefe  conditions,  no  more  does  his  baptifm.    Our 
Saviour  has  taught  us,  that  none  can  be  faved  but 
thofe  ijoho  are  horn  ofivater  and  of  the  Spirit.    In 
hope  that  our  infants  may  be  born  of  the  Spirit, 
we  wafh  them  with  water.    But  to  pretend*  that 
they  ought  not  to  be  fo  wafhed,  becaufe  they  can- 
not believe,  is  as  abfurd  as  it  would  be  to  pretend 
Uiat  they  ought  not  to  eat  becaufe  they  cannot 
li^ork. — What  are  the  excellencies  of  faith  and  re- 
pentance that,  by  virtue  of  thefe  qualifications  re- 
cently obtained,  adults  only  (liould  he  confidered 
as  meet  for  difciplefliip  to  the  exclufion  of  unof- 
fending infants  ?  When  an  old  fmner  laments  that 
hitherto  he  has  lived  worfe  than  in  vain,  that  his 
whole  life  has  paffed  in    treasuring  up   *wrath 
against  the  clay  of  ixirath ;  does  this  his  repent- 
ance render  him  more  worthy  of  a  relation  to  Chrift, 
than  they  are  who  have  never  offended  ?    If,  by 
faith  and  repentance   through  the  infinite  grace  of 
the  gofpcl.  the  fpots  of  fuch  leopards  may  be  walh- 


C    75    ) 

cd  out,  the  fable  hue  of  fuch  Ethiops  may  be 
changed  ;  is  it  not  fuppofable  that  to  a  holy  God, 
new  bom  infants,  juft  emerged  from  his  forming 
hand  and  free  from  all  a<Slual  guilt,  when  prefented 
in  baptiiin  by  chriftian  parents,  may  be  an  oftering 
full  as  acceptable  ?  Why  fliould  they  not  be  thus 
offered  ?  If  parents  belong  to  the  number  of  Chrift's 
vifible  fheep,  why  fhould  they  not  bring  their 
lambs  into  the  fame  fold  with  themfelves,  to  feed 
in  the  fame  paflure,  and  be  under  the  care  and 
guardianlhip  of  the  fame  divine  Shepherd  ? 

To  me,  it  is  matter  of  admiration  how  any  can 
ferioufly  doubt  whether  children  were,  in  fa6l,  thus 
introduced  by  the  apoftles,  when  we  find  that  of 
fix  baptifms  recorded  as  adminillered  by  St.  Paul, 
three  of  them  were  fo  many  houfeholds,  that  of 
Stephanas,  of  Lydia,  and  of  the  jailer.  The  cir- 
cumftances  of  the  two  laft  are  particularly  related ; 
and  fi*om  the  relation  it  appears  that  each  of  thefe 
families  were  baptized  on  the  profelTed  faith  of 
their  refpe6live  heads,  there  being  no  intimation 
of  any  profeiuon  on  the  part  of  the  other  members. 
If  children,  in  all  ages,  were  to  be  excluded  from 
the  ordinance,  is  it  not  aftonifhing  that  the  Holy 
Ghoft,  under  whofe  guidance  the  fcriptures  were 
written,  fhould  have  ufed  a  term  which  naturally 
leads  every  unprejudiced  reader  immediately  to 
think  of  children  ?  Not  only  in  common  fpeech, 
but  throughout  the  Bible,  the  word  household  fug- 
gefts  the  idea  of  children.    When  Pharaoh  invited 


C    76    ) 

Jofeph's  brethren  to  bring  their  h  ouseholds  mio 
Egyp^  they  thereupon  carried  their  wives  and 
their  little  ones^  Genefis  xlvi.  5.  When,  in  iTim- 
©thy,  iii.  4.  St.  Paul  fays,  A  bishop  must  rule  well 
his  own  house  or  household  (for  it  is  the  fame  word,) 
this  explanation  follows,  *'  having  his  children  m 
fubje6tion  with  all  gravity."  The  baptifm  of 
houfeholds,  then,  unqueftionably  implies  that  of 
children,  together  with  that  of  other  young  perfons 
belonging  to  the  family  in  the  condition  of  ferv- 
ants. 

You  will  not  wonder,  my  hearers,  that  fimilar 
inftances  of  the  baptifm  of  children  occur  not  more 
frequently  in  the  A6ls  of  the  apoftles,  or  that  more 
upon  the  fubje6\  is  not  found  in  their  fpeeches  and 
writings,  when  you  lliall  reflet  that  at  the  com- 
mencement  of  chriftianity,  the  great  and  immedi- 
ate objc<Sl  was,  to  profelyte  adults.  If  houfeholders 
could  be  brought  over  to  the  faith,  none,  in  that 
age,  doubted  of  their  families.  The  ideas  enter- 
tained by  the  ancients,  of  the  onenefs  of  a  man*s 
family  with  himfelf,  of  his  authority  over  them, 
and  refponfibility  for  them,  were  much  higher  and 
more  ftri6l,  than  thofe  which  prevail  in  modem 
times.  By  the  laws  of  Romulus,  children  were 
placed  under  the  unlimited  control  and  at  the  abfo- 
lute  difpofal  of  their  parents  ;  and  by  the  \?cs\s  of 
Mofes,  they  were  fo  far  confidered  as  the  property 
ofthefatherthat,  if  he  became  a  bankrupt,  they 
were  liable  to  be  feized  among  his  other  effe^s, 


C    77    ) 

and  fold  into  flavery,  or  retained  in  bondage  to  the 
creditor.  It  was  therefore  taken  for  granted  uni- 
verfally,  both  among  Jews  and  Gentiles,  that  all  t*lie 
branches  of  a  family  were  included  in  the  profef- 
fion  of  its  head.  When  the  parents  embraced 
chriftianity,  and  fubmitted  to  baptifm,  that  of  their 
children  followed  as  a  thing  of  courfe.  As  this 
accorded  with  the  feiife  of  all  men,  and  with  the 
cuftoms  and  ufages  univerliiliy  predominant  in 
that  age,  and  was  never  once  called  in  queftion, 
there  was  no  occafion  for  any  particular  ftatement 
upon  the  fubjedt. 

Our  Baptift  brethren  endeavour  to  evade  the 
force  of  ail  our  arguments  by  urging,  that  "  no 
perfons  are  the  proper  fubjedls  of  a  pofitive  infti- 
tute  who  are  not  exprefsly  mentioned  in  the  infli- 
tute  it{l:lf. ' »  But  do  they,  in  other  refpe  6ts ,  adhere 
to  this  rule  ?  I  charitably  fuppofe  that  thofe  of  them 
whi  arc  ferioufly  religious,  make  confcience  of 
keeping  holy  the  firflday  of  the  week  ;  but  ^here 
has  Chrift  or  his  apoftles  faid,  "  Thou  fhalt  re- 
member the  firflday  of  the  week  to  keep  it  holy  ?" 
They  admit  females  to  the  Lord's -table  ;  but 
where  is  it  faid,  "Let  women,  as  well  as  men,  do 
this  in  remembrance  of  me  ?"  I  am  far  from  inti- 
mating that  they  are  wrong  in  thefe  obfervances ; 
but  furely  there  is  as  much  evidence  from  fcripture 
to  prove  that  we  ai-e  right  in  the  baptifm  of  infants. 
Indeed,  with  refpe6l  to  this  ordinance  of  baptifm, 
they  require  the  immerfion  of  the  whole  body. 


(    78    ) 

and  deny  baptifm  in  every  other  form  ;  bat  where 
do  they  find  the  divine  injun6lion,  "  Thou  fhalt 
baptize  by  immerfion  only  ?"  If  they  think  two  or 
three  words,  vaguely  and  incorre6:ly  tranflated,  tch 
be  an  authority  equivalent  to  a  command  ;  we 
think  that  we  have  produced  incomparably  better, 
more  fubftantial  and  fatisfa6\:ory  proofs  of  the  dif- 
ciplefhip  of  infants,  of  their  being  included  in  the 
covenant  with  their  parents,  and  of  their  fcripturep 
right  to  the  feai  of  that  covenant.  They  were  thus 
included  in  it  from  its  firfl  propofal  to  an  apellate 
world.  By  the  expreis  command  of  God,  they 
received  the  external  token  of  the  covenant  from 
the  days  of  Abraham  down  to  the  coming  of  our 
Saviour.  This  covenant  conftituted  the  church 
and  kingdom  of  God,  of  which  the  Ifraclites  were  ' 
members  and  fubjedls.  Its  outward  form  and 
rites  have  been  changed,  but  the  qualifications  of 
its  fubje6ts  have  been  always  the  fame.  The 
prop't'tsand  apofUes  were  all  members  and  minif- 
ters  of  the  fame  church.  When,  for  their  rejec- 
tion of  the  MtiTiah,  the  kingdom  of  God  was  taken 
from  the  Jews,  and  given  to  the  Gentiles,  the 
transfer  made  no  alteration  with  rtfpcft  to  what  is 
required  in  its  fuhje6ls.  The  gofpel  is  but  an 
illuftration  and  fulfilment  of  God's  promife  in  his 
eovenant  with  Abraham,/;/  thy  seed  shall  oil  na- 
tions be  blessed.  For  the  carrying  of  this  promife 
into  effe6\,  the  apoftles  were  fent  forth  to  disciple 
elinationSi  baptizing  them.    Authorized  by  this 


C    79    ) 

commiflion,  they  proclaimed  the  promife  of  grace 
as  extending  to  children,  with  their  parents,  and 
baptized  the  families  of  believers,  exprefsly  declar- 
ing their  children,  as  theirs,  to  be  saints.  While 
thcfc  truths  are  prominent  in  the  word  of 
God,  there  can  be  no  reafon  to  fcruple  the  lawful- 
nefs  of  infuit  baptifm.  However  faulty  our 
churches  may  be  in  other  refpedts,  yet  in  this 
queftion,  we  have  the  fcriptures,  as  well  as  an- 
tiquity, and  all  the  national  churches  in  Chrillen- 
dom,  on  our  fide. 

As  the  mode  of  baptifm  by  immerfion,  and  the 
exclufion  of  infants  from  the  ordinance,  are  two 
diftind't  queftions,  having  no  apparent  conne6\ion 
with  each  other,  and  draw  after  them  trains  of  ar- 
guments equally  feparate  and  diftin6l ;  it  feems 
fomewhat  fmgular  and  unaccountable  that  thefe 
two  points,  fo  diffimilar  in  themfelves,  fhould  have 
been,  for  more  than  two  centuries  paft,  uniformly 
aflbciated  in  the  minds  of  a  particular  feci  of  chrift- 
ians.  It  affords  fome  room,  at  leaft,  for  fufpicioii 
that  their  opinions  are  formed  not  from  evidence 
alone.  I  would  not,  however,  be  underftood  as 
infmuating  that  there  are  no  fmcere  chriftians  among 
them.  I  rather  hope  that  there  may  be  fome  fuch 
among  each  of  the  denominations  in  Chriftendom, 
and  (hould  rejoice  to  fee  all  thefe  different  perfua- 
fions  mutually  extending  their  chriftian  charity  to- 
'  wards  each  other.  This  would  be  a  fubftantial 
proof  of  the  reaUty  of  their  religion.    By  this,  fays 


(    80    ) 

our  Saviour,  shall  all  men  knovt  that  ye  are  mtf 
disciples,  if  ye  lo'ue  one  another » 

The  fpirit  of  divifion  and  reparation,  which  fo 
generally  n-arks  thofe  of  the  Baptill  perfuafion,  is  J 
moft  oppofite  to  that  of  chriflian  charity.     Their  ^ 
exckKling  all  other  chriftians  from  ftllowfhip  with 
them,  favours  not  a  little  of  the  fpirit  of  thofe  an- 
cient hypocrites  who  faid,  stand  by  thyself,  come 
not  near  me  ;  for  I  am  loiter  than  thou.     The 
very    plea    which  they  offer  as  an  excufe  for 
this  condua,  is,  in  itfelf,  a  further  exprtfTion  of 
an  .JTuming  and  arrogant  fpirit.  ' '  Ye  have  not  been 
bciptizcd,"  fay  they,  "  therefore  we  cannot  com- 
mune with  you."      Thus  i\\ty  judge  tbcir  brcth. 
ren,  deny  their  baptifm,  and  set  them  at  nought  as 
unchriftened  heathens.    By  excluding  us  from  the 
tabic  of  the  Lord,  they  implicitly  tell  us  that  we: 
cannot  Ihafe  with  them  in  a  crucified  Saviour. 
Christ  is  not  divided,  nor  has  he  two  tables,  one 
for  them  and  another  for  us.     By  engrofling  it  to 

themfclves,  they  treat  us  asoutcafts When  men 

have  been  once  plunged,  they  feem  to  be  incur- 
ably baptized  into  this  uncharitablencfs,  into  a  fc6l 
or  party,  rather  than  into  that  religion  \\hich  is 
intended  for  all  nations,  which  breathes  peace  on: 
earth  and  univerfal  good  will.  In  dire6l  oppofi-' 
tion  to  this  fpirit  of  the  gofpel,  they  in  this  place, 
who  have  lately  gone  over  to  the  Baptiil  perfuafion, 
have  thereupon  withdrawn  themfelves  from  this 
houfe  of  worfliip,  from  the  word  and  facraments 


J 


(    81    ) 

here  adminiftered,  from  all  conne6lion  with  this 
chriftian  affembly,  and  are  now  fetting  up  altar 
againft  altar.    Thus  fchifm,  with  all  its  attendant 
evils,  has  taken  place.     Could  the  great  enemy  of 
Chrift  and  his  church  have  hit  upon  a  proje£l 
more  effe6lual  for  the  fubverfion  of  the  general 
interefts  of  religion  ^  A  houfe  or  a  kingdom  divided 
againft  itfelf,  cannot  ftand.    Of  all  the  duties  en- 
joined upon  us  in  the  gofpel,  are  tliere  any  upon 
which  greater  ftrefs  is  laid,  or  more  precepts  and 
exhortations  given,  than  upon  thofe  of  peace  and 
union,  brotherly  love  and  mutual  charity  ?  Behold y 
how  good^  and  hoi\)  pleasant  it  isy  for  brethren  to 
dweii  together  in  unity  f  Addreffing  himfelf  to  the 
Corinthians,  St.  Paul  fays,  JV^ow  I  beseech  youy ' 
brethren,  by  the  name  of  our  Lord  Jesus  Christy ' 
that  there  be  no  divisions  among  you.     To  the 
chriftians  at  Rome,  difputing  about  religious  cere- 
monies, he  continues  through  the  whole  of  the 
14th.  and  part  of  the  15th.  chapter  of  his  epiflle, 
to  urge  them  to  a  mutual  charity,  notwithftanding 
their  different  fentiments.     With  all  his  apoftolici 
authority  he  enjoins  it  upon  each  party  to  receive 
one  another  as  brethren  in  good  Handing.     He 
clearly  teaches  the  right  of  private  judgment,  and 
that  no  man  ouglit  to  be  cenfured  for  doing  or  not 
doing  what  he  either  does  or  forbears  to  do  from  ai 
principle  of  obedience  to  the  divine  will.     I^Fho. 
art  thou  that  judgest    another    man's  ser'uant  ? 

Tq  his  own  master  he  standeth  or  falktb,    la 
o 


(    82    ) 

matters  of  confcience,  we  are  accountable  to 
God  only.  Let  eijery  man^  therefore,  be  fully 
persuaded  in  his  own  mind.  AVhile  our  brethren 
are  left  in  the  full  enjoyment  of  this  liberty,  what 
juft  caufe  can  they  have  for  feparation  ?  If  with  their 
new  ideas  of  baptifm,  they  have  alfo  obtained  new 
hearts  and  right  fpirits ;  by  continuing  here,  with 
thefe  newly  acquired  principles  of  grace  and  holinefs , 
manifefting  themfelves  in  every  good  word  and 
work,  how  much  evil  might  have  been  prevented, 
and  how  greatly  might  the  general  interefts  of  re- 
ligion be  advanced  by  fhining  examples  of  the  pow- 
er of  Godlinefs  !  To  the  peace  and  welfare  of  the 
town,  to  the  interefts  of  civil  fociety,  as  well  as  to 
thofc  of  religion,  continued  union  would  be  exceed- 
ingly beneficial.  For  what  are  all  thefe  fignal  ad- 
vantages facrificed  ?  Can  any  believe  that,  with  fuch 
facrifices,  the  God  of  peace  and  the  Prince  of 
peace,  are  well  pleafed  ?  Throughout  the  New 
Teftament,  fchifm  appears  in  the  catalogue  of  the 
moft  grievous  fins,  is  branded  as  the  fruit  of  a  car- 
nal and  flefhly  mind,  and  the  authors  and  abettors 
cf  it  are  reprefented  as  dangerous  affociates  whom 
all  ferious  chriftians  are  required  moft  heedfull}^ 
to  fhun.  The  eminently  pious,  as  well  as  learned^ 
Baxter ;\v\io^  in  his  day,  is  faid  to  have  written  mor©- 
books  againft  the  Baptifts,  than  any  other  Britifh 
author,  gives  it  as  his  judgment  that  their  fpirit  of 
feparation  is  the  moft  dangerous  of  all  their  er- 
aocs.  '  *  I  am  not,  ^  ^  fays  he,  * '  half  fo  zealous  to  tura 


C    83    ) 

men  from  the'  opinions  of  the  Anabaptifts,  as  I 
am  to  perfuade  both  them  and  others,  to  Hve  to- 
gether ill  mutual  love  and  church  communion, 
notwithftanding  fuch  differences."  While  we 
continue  to  lament  what  was  fo  fincerely  lament- 
ed by  this  good  man,  and  muft  forever  be  lament- 
ed by  all  good  men  ;  let  it  be  our  care,  my  breth- 
ren, fo  to  condu6l,  that,  if  offences  come,  we  may 
not  be  the  faulty  caufe  ;  and  may  the  fpirit  of 
truth  preferve  us  from  every  falfe  way,  and  teach 
us  how  to  walk  fo  as  to  pleafe  God  ! 


DESCRIBED  i 


THE 


QUALIFICATIONS  FOR  MEMBERSHIP 

STATED; 

^ffRISTIJN-  FELLOJVSHIP  ILLUSTRATED  ; 
IN  TWO 


DISCOURSES. 


By  JOSEPH'LATHROP,  B.D. 

Minifter  of  a  Confiregational    Church,  in    lV;ii-Spr\n'^p •■11. 


THIRD  EDITION 


cHARiEsrom:  : 
Printed  and  sold  bt  S.  ETHERIDGF. 


1804. 


THE 
NATURE    AND  DESIGNf 

OF    A 

CHR  IS  TUN  CHUR  C  K 


1  CoRiN.  i.  2. 


Utito  the  Church  of  God^  ivhich  is  at  Corinth;  to  them , 
luho  are  sanctified  in  Christ  Jesiis^  calledto  besaints, 
luith  all  that  in  eiiery  place  call  upen  the  name  of 
Jesus  Christ  our  Lord,  both  theirs  and  ours, 

THAT  we  may  better  wnderftand  the  apoflle's 
idea  of  a  church  of  "God,  we  muft  bear  in 
mind  that  the  Corinthians,  before  the  gofpel  was 
preached  among  them,  were  gentiles  carried  aiuay 
unto  dumb  idols,  ei)en  as  they  were  led.  Thofe  of 
them  who  received  the  doctrine  preached  by  the 
apolUes,  renounced  the  idolatrous  forms  and  places 
of  Avorfliip,  and  united  together  to  worfhip  God 
through  Jefus  Chrift,  in  the  manner  which  the  gofpel 
prticribes.  These  are  called  a  church,  which  in  the 
original  lartguage,  properly  fignifies  a  select  company^ 
or  an  afiembly  called  forth  from  the  reft  of  mankind  for 
fome  particular  purpofe,  more  efpecially  for  the  pur- 
pofe  of  religious  worlhip.  The  church  in  Corinth 
was  that  number  of  perfons,  who  had  come  out  from 
among  their  idolatrous  fellow  citizens  for  the  true 
worflup  of  God  in  Chrift. 


(    4    ) 

The  apoftle  defcribes  them,  as  sanctifiedin  Christ 
Jesus ^  and  called  to  be  saints.     We  cannot  fuppofe, 
that  by  this  clcfcription  he  intended  to  reprefent  alt 
the  members  of  the  Corinthian  church  to  be  graciouSy 
godly  perfons  :  many  paflages,  in  this  and  his  fecond 
cpiiUe  to  them,  import  that  he  thought  otherwife  ; 
but  thefe  phrafes  rather  fignify,  that  they  had  been 
called  out  of  the  world,  and  feparated  from  others,  that 
they  might  be  a  peculiar  people  to  God.     They  tvere 
called  to  be  holy.      The  words,  sanctified^  saints ^ 
and  hdy^  applied  to  bodies  of  men,  are  ufually  ta 
be  taken  in  the  fame  general  fenfe,  as  christians, 
disciples^  and  brethren  ;  to  exprefs  their  'visible  rela- 
tion and  professed  chara^ler,    rather  than  a  certain 
judgment  concerning  their  habitual  temper.     The 
labbath,  the  temple,  its  utenfils,  and  the  ground  on 
which  it  ftood,  are  called  holy^  and  faid  to  be  sancti- 
Jied^  becaufe  they  were  feparated  from  a  common  to 
a  facred  ufe.    The  nation  of  the  Jews,  in  which,  at 
its  beft  ftate,  were  great  numbers  of  ungodly  men,  i& 
called  holy,  as  being  feparated  from  other  nations, 
for  the  fervice  of  the  true  God.    Mofes  fays.  Te  are 
a  holy  people  to  the  Lord,  a  peculiar  treasure,  a  king' 
dom  of  priests.     So  the  chriftian  church  is  called  a 
ehosen  generation^  a  royal  priesthood,  a  holy  nation^ 
a  peculiar  people.    The  Avord  saints,  in  many  places 
Hands  oppofed,  not  to  unfound  Chriftians,  but  to  the' 
heathen   world,   particularly  in  the  paflages  ^vhich 
fpeak  of  perfecution  againft  the  saints,  of  miniilering 
to  the  saints,  and  of  diitributing  to  the  necelTities  of 
the  saints  ;  and  in  that  remarkable  palTage  which  de- 
nominates the  children  of  a  believer  holy,  in  difUnc- 
iion  from  the  children  of  the  unbelieving,  wko  are" 
called  unclean* 


(    5    ) 

'The  apoftle  farther defcribes  the  Corinthian  church, 
as  confiding  of  thole  who  call  on  the  name  of  thd 
Lord  Jesus  Christ  ;  who  own  him  to  be  their  Lord 
and  Saviour,  profefs  to  hope  for  fah^ation  through  him 
and  worfhip  God  in  his  Ucime. 

He  directs  his  epillle/^  all^  nuho,  in  e'oery  place,  call 
on  the  name  of  Christ  Jesus  the  Lord,  both  theirs  and 
ours.  In  this  addrefs,  he  fignifies,  that  there  is  a  fa- 
cred  relation  fubfifting  among  all  Chriftians  in  every 
place,  and  that,  as  they  profefs  fubje6\:ion  to  one  com- 
mon Lord,  fo  they  ought  to  maintain  communion 
one  with  another. 

The  words  of  our  text  will  naturally  lead  us  to 
confider, 

L    The  nature  of  a  church  of  God. 

ir.     The  f;z^ofits  inflitution. 

ni.     The  relation  which  children  bear  to  it. 

IV.  The  qualifications  requifite  for  admifiion  in- 
to it.    And, 

V.  Th  £  fellowship,  which  ought  to  fubiill  among 
its  members. 

I.  We  are  to  confider  the  nature  df  a  church  of 
God. 

Its  general  nature,  as  a  feledl  company,  called 
forth  from  the  world,  for  the  worfliip  and  ferviee  of 
God,  we  have  already  ftated  in  the  opening  of  our 
text.  Some  further  illuflrations,  hoNvever,  will  be 
necefiary. 

The  church  is  fometimcs  diHinguiflied  into  the  m- 
lisible  andthe  n}isil'le  church.  By  the  invisible  church, 
is  intended  the  whole  number  of  real  faints  in  all  pla- 
ces  and  ages ;  the  xvhole  fam.ily  in  Heaven  and 
€aith  ;  thofe  whom  Chrill  will  gather  together  in  one 
A 


(    6    ) 

body  in  Heaven.   This  is  thatMouxTzioN,  the  ci-. 

TYOFTHE  LIVINgGoD,  THE  HEAVENLY   JerUSA- 

LEii,  which  confifts  of  an  innumerable  company  of 
angels,  the  fpirits  of  juft  men  made  perfe(St,  and  tlic 
general  affembly  and  church  of  the  firft  born,  who 
were  enrolled  in  Heaven.  By  the  n)isible  church  are 
meant  all  thofe  who  have  been  vifibly  dedicated  to 
God  in  Chrift,  and  have  not,  by  infidelity,  herefy,  or 
fcandal,  cut  themfelves  off  from  the  fociety  of  Chril- 
tians  ;  or,  in  the  words  of  our  apoftle,  all  wbo,  in 
coery  place^  call  on  the  name  of  Jesus  Christ  our 
Lcrd. 

The  vifible  church  is  again  diftinguifhed  into  the 
catholic  or  ge7-ieral  chuvoh^  and  into  local  or  particular 
churches.  The  word  is  often  ufed  to  denote  all  the 
professed  people  of  God  in  all  nations  and  ages.  In 
this  large  fenfe  it  is  to  be  underftood,  when  Chrift  is 
faid  to  be  made  head  of  the  church,  and  the  church 
is  defcribed  as  fubje6l  to  him.  The  whole  Jewilh, 
nation,  which  was  chofen  of  God,  to  be  a  peculiar 
people  to  hi  mfelf,  is  called  the  church.  It  is  laid  of 
Mofes,  he  ivas  in  the  church  in  the  wilderness. 

When  this  people,  by  their  great  and  increafmg 
corruption,  were  ripening  apace  for  deftru6\ion,  Gocl 
font  his  own  Son,  the  promiied  Redeemer  to  refcue 
from  ruin  his  fmking  church,  and  place  it  on.  a  larger 
im;]  furer  eilabliiliment.  By  his  teaching,  and  the 
minillry  of  his  apoftles,  who  v/t  re  trained  up  under 
his  immediate  difcipline,  a  confidcrable  number  of 
fubjt6\s  were  gained  over  to  his  kingdom,  while  he 
was  on  earth.  •  Juft  before  his  afcenfion,  he  gavethefe 
apoftles  a  commiflion  to  go  forth,  and  fpread  his 
doctrine,  and   colle6^  fubje^s  among  all  nations* 


His  church,  which  before  flood  on  the  foundation  o£^ 
the  prophets,  now  ftands  on  the  foundation  of  the 
apoftles  alfo,  he  himielf  being  the  corner  ftone,  in 
whicli  both  parts  of  the  foundation  meet  and  are 
united.  The  church  was  formerly  limited  to  one 
nation,  but  now  it  is  indifcriminatel}'  extended  to  ail. 
In  the  city  of  Jerufalem  there  were  many,  who,  be- 
fore the  defcent  of  the  Holy  Ghoft,  conforted  for  the 
worfhip  of  God  in  Chrift.  To  thefe  were  foon  added 
multitudes,  who  continued  in  die  apottles'  doclrine 
and  fellowfhip,  and  in  breaking  of  bread  and  in 
prayers.  They  were  called  the  church.  After  the 
gofpel  was  fpread  tofuch  an  extent,  that  it  was  no 
longer  ^poiiible  for  all  the  believers  to  attend  tlie 
worfhip  of  God  in  the  fame  place,  particular  relig- 
ious focieties,  in  divers  places,  were  formed  for  the 
convenience  of  worlliip,  each  of  which  had  the  name 
of  a  church. 

These  focieties  ofChrifdans,  united  indifferentr 
places  for  mutual  edification  in  the  joint  worfliip  o£ 
God,  are  what  we  mean  by  particular  churches,  in 
c[i(lin6^ion  from  the  catholic  or  uni'ucrsal  church. 
Thus  the  Chrlftians  in  Corinth,  thofe  in  Galatia,  thofe 
in  Ephefus,  thcfe  in  ThefTalonica,  are  called  a  church> 
But  as  all  thefe  particular  churches  received  the  fame 
gofpel,  maintained  the  fame  form  of  worOiip,  and 
profefTed  fubje6\ion  to  the  fame  Lord,  fo  they  are 
often  confiidered  as  cae  church.  Though  v.e  read  of 
many  churches,  yet  thefe  are  only  fo  many  different 
parts  of  the  fame  Univerfal  church.  They  are  mem- 
bers of  the  fame  great  body,  apartments  of  the  fame 
houfe,  provinces  of  the  fame  empire.  With  regard 
to  their  feverai  jurifdi6iions  and  places  of  worfhip, 
they  are  diflin^  ;  but  yet  one  in  the  main,  as  they  call 


C    8    ) 

on  tlie  fame  Jefus,  their  common  Saviour  and  Lord. 

As  there  was  in  the  apoilolic  times,  fo  there  i^now, 
frequent  occafion  for  new  churches  to  be  formed. 
But  from  the  preceding  obfervations,  it  appears,  that 
whenever  a  new  church  is  ere6led,  careful  regard 
fliould  be  had  to  her  communion  with  other  churches, 
as  well  as  to  the  communion  of  her  own  members 
among  themfelves  ;  otherwife  the  body  of  Chrill  is 
divided,  and  the  bond  of  peace  is  broken. 

Among  the  'members  of  every  particular  church, 
there  is  always  fuppofed  to  be  a  folemn  covenant  and 
agreement  to  walk  together  in  the  commands  and 
ordinances  of  Chrift,  to  watch  over  one  another 
in  meeknefs  and  love,  and  to  be  fellow-helpers  to  the 
kingdom  of  God.  The  church  in  Corinth  is  faid  to 
come  together  into  one  place.  The  church  in  Jeru- 
falem  is  cautioned  not  to  forsake  the  assembling  of 
themsehes  together ;  and  required,  to  exhort  one 
another ^  and  to  consider  one  another ^  that  they  may 
prouoke  to  lo^uC  and  to  good  works.  And  Chriftians  are 
are  enjoined  to  be  subject  one  to  another. 

The  covenant  between  the  members  of  a  partic- 
ular church,  to  walk  together  in  the  ordinances  of 
Chrill,  is  of  facred  obligation  ;  and  when  any  of  them 
have  cccafion  to  remove  to  another  church,  they 
jfhould  do  it  in  a  manner  confiftent  Vvith  Chriftian 
order,  peace  and  communion.  WTien  a  number  of 
Chriftians  unite  in  a  new  church,  ftill  tliey  muft  con- 
fider  themfelves  as  members  of  the  general  body,  and 
feek,  not  merely  their  own  profit  but  the  profit  of 
many. 

II.  The  end  for  which  a  church  was  inftituted, 
and  the  purpofe  for  which  we  are  called  into  it,  is  V-'hat 
ive  propofed,  in  the  fecond  place,  to  coiifider, 


C    5   ) 

Christ's  kingdom  is  not  of  this  world.  As  the 
nature,  fo  the  dcfign  of  it  is  purely  fpifitual  ;  it  is, 
tliat  in  the  enjoyment  of  fuitable  means  we  may 
be  trained  up  in  knowledge  and  holinefs  ;  and  thus 
formed  to  a  meetnefs  for  future  glory. 

It  is  faid,  the  Lord  added  to  tl:>e  church  daily  such 
as  should  be  sa'ved.  This  is  not  to  be  underftood  as 
importing,  that  all  whojoined  themfelves  to  the  church 
were  finally  faved.  There  were  in  that,  as  there  are 
in  all  ages,  many  who  call  Chrift  their  Lord,  and  eat 
and  drink  in  his  prefence,  but  Hill  are  workers  of 
iniquity.  But  they  are  called  the  sa'ued,  becaufe  they 
are  admitted  to  the  oiFers  and  means  of  falvation.  In 
this  fenfe  alfo,  baptifm  is  faid  to  save  us  ;  not  as  con- 
veying an  immediate  right  to  falvation,  but  as  being 
the  appointed  way  of  introduflion  into  the  vifible 
church,  where  the  means  of  falvation  are  afforded. 
In  the  fame  fenfe  we  are  to  underftand  thofe  palTages, 
where  falvation  is  promifed  to  whole  families  on  the 
feith  of  the  head.  Not  that  bis  faith  entitles  them  to 
eternal  life,  but  that  it  brings  them  into  the  vifible 
church,  and  to  the  enjoyment  of  the  means  of  fal- 
vation. Noah,  by  failh, prepared  an  ark  to jhe  sa^' 
ifi'g'  of  his  house;  the  like  figure  'vohereunto^  e'ven- 
baptism  doth  no-iv  sa've  us.. 

As  without  holinefs,  none  can  be  admitted  into 
God's  heavenly  kingdom,  Christ  gaw  himself  for 
the  church,  that  he  might  sanctify  and  cleanse  it  %vitb 
the  ivashing  qfivaterby  the  ivord,  that  he  might  pre- 
sent it  to  himself  a  glorious  church,  not  hamrig  spot  or 
vmnkle  or  any  such  thing  ;  but  that  it  should  be 
holy  and  without  blemish.  The  church,  in  our  text, 
is  defer  ibed,  as  confining  of  thofe  luho  are  called  to  be 


C   10  ) 

holy.  Chrift  has  fet  in  his  church,  teachers  for  her 
edification,  that  ive  might  all  come  in  the  wjity  of 
faith  and  knowledge,  to  the  measure  of  the  stature  of 
the  fulness  of  Christ ;  and  professing  the  truth  in  love, 
7night  grow  up  into  him  i?i  all  things. 

Love  is  a  moll  important  branch  of  gofpel  holinefs. 
Chriftians  are  chosen  in  Christ,  that  they  might  be  holy 
and  without  blame  before  him  in  love ;  and  might 
purify  their  souls  in  obeying  the  truth,  through  the 
spirit,  unto  unfeigned  love  of  the  brethren.  Chrift 
has,  tlierefore,  appointed  that  his  difciples,  dwelling 
together  in  fecial  connexion,  and  maintaining 
fellowfliip  in  religious  duties,  fliould  increafe  and 
abound  in  love  one  toward  another,  and  toward  all 
men.  They  are  directed  to  forbear  one  another  in 
love,  and  keep  the  unity  of  the  spirit  in  the  bond  of 
peace,  because  there  is  one  body,  or  church,  of  which 
they  are  all  members,  and  one  spirit,  one  Lord,  one 
faith,  and  one  baptism.  In  order  to  their  enjoying 
the  grace  of  God,  for  their  increafe  and  edification, 
they  muft,  like  the  parts  of  a  building,  ht  fitly  fram- 
ed into  each  other,  a^id  be  builded  together  for  an  hab- 
itation  of  God  through  the  spirit. 

Having  illuftrated  the  nature  and  defign  of  a 
church  of  God,  we  will  now  attend  to  the  next  pro- 
pofed  inquiry. 

III.  What  relation  children  bear  to  the  church  ? 

This  will  be  necelTary,  previoufly  to  our  ftating 
the  qualifications  of  adult  profelytes. 

When  firft  the  apoftles  went  forth  to  preach  the 
goipel,  andere6l  churches  in  the  world,  mankind  in 
general  were  in  2i^2L\.^  oi  heathenism,  ot  Judaism  ; 
and,  either  had  not  heard  of  the  gofpel ,  or  did  not 


C    11    ) 

believe  it  to  be  divine.  From  among  thefe,  were 
they  to  make  profelytes  to  Chriftianity. 

What  they  required  of  the  profelytes,  whom  they 
admitted  into  the  church  of  God,  was  a  profefled  be- 
lief that  Jtfus  was  the  Chrift,  the  Son  of  God.  This 
profeflion  of  faith  in  Chrift  necefUirily  implied  a  prom- 
ife  of  obedience  to  him. 

Now  as  the  apoftles  admitted  adult  profelytes  into 
the  church  by  baptifm,  fo  there  is  fufficient  ground  to 
believe,  that  they  admitted  to  this  ordinance  the  chil- 
dren of  profelytes,  in  tok^n  of  God's  merciful  regard 
to  them,  and  of  their  parents'  obligation  to  bring  them 
up  in  the  nurture  and  admonition  of  the  Lord.  In 
this  general  fenfe,  the  baptifed  offspring  of  belie  vers 
are  within  the  church  ;  having  God's  covenant  feal 
upon  them,  and  being  under  the  care  of  thofe  who 
have  covenanted  to  bring  them  up  for  him. 

As  many  as  are  comprehended  within  God's  cove- 
nant, and  are  the  fubjeds  of  its  gracious  promifes, 
undeniably  belong  to  the  churcli ;  for  this  is  founded 
on  the  covenant.  That  the  children  of  profelTed  be- 
lievers are  within  the  covenant,  is  evident  from  paf- 
fages  of  fcripture,  too  numerous  to  be  here  particular- 
ly recited.  The  promife  to  Abraham  was  made 
alfo  to  his  infant  feed,  who  were  to  recieve  the  feal 
and  token  of  the  promife,  as  well  as  he  ;  and  as 
many  as  received  it  not,  were  faid  to  ha\'e  broken 
God's  covenant;  and  thefe  were  to  be  cut  off,  or 
excluded  from  among,  their  people.  Had  they  not 
been  v\  ithin  the  covenant,  aiid  among  the  people  of 
God,  their  want  of  the  feal  could  not  have  been  a 
breach  of  the  covenant,  or  an  cxclufion  from  the  peo- 
ple. Mofes  %sto  the  congregation  oflfrael,  Te 
standallofyoubsfore  ih^  Lord  your  God;  all  iba 


(  12  ) 

fnen  of  Israel^  your  little  ones  and  your  ivhes ;  that 
thou  shouldst  enter  into  coi)ena?it  ivith  the  Lord  thy 
God^  that  he  may  establish  thee  for  a  people  to  himself^ 
as  he  hath  sivorn  to  Abraham.  Exprefs  promifes  are 
made  to  children,  as  the  feed  of  thofe  who  are  in  cov- 
enant, particularly  the  promife  of  God's  word,  and 
of  his  fpirit.  God  established  a  testimony  in  Jacohy 
mohich  he  commanded  the  fathers,  that  they  should 
make  it  known  to  their  children,  that  the  generation 
to  come  might  also  knoiv  it.  Circumcision  has 
much  the  advantage  every  iwxy,  chiefly  because  to 
them  are  committed  the  oracles  of  God.  To  Jacob  his 
servant,  and  to  Israel  his  chosen,  God  promifes,  / 
ijoill  pour  my  spirit  on  thy  seed,  and  my  b!essi?ig  on 
thine  offspring,  and  they  shall  spring  up  as  among 
the  grass,  and  as  willows  by  the  water  courses.  This 
is  God's  covenant  with  them  who  turn  from  tranigref*. 
fion  in  Jacob.  My  spirit  ivhich  is  upon  thee,  and  my 
ivords  which  I  have  put  in  thy  mouth,  shallnot  depart 
out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed.  In-- 
fants  are  called  the  children  of  the  church;  and  the 
gentiles  are  defcribed  in  prophecy,  as  coming  to  the 
cliurch  with  their  children  in  their  arms.  All  these 
gather  themselves  together  and  come  to  thee  ;  to  Zion, 
God's  church,  they  shall  bring  thy  sons  in  their  arms, 
and  thy  daughters  shall  be  carried  on  their  shoulders-* 
The  children  of  thofe  who  are  in  covenant,  arediftin- 
guiflied  from  others  as  God's  children,  born  unto 
him.  God  fays  to  his  ancient  church,  I  entered  ifits 
covenant  with  thee,  and  thou  becamest  mine  ;  but  thou 
hast  taken  thy  sons  and  thy  daughters,  whicli  thou 
hast  born  unio  me,  and  hast  sacrificed  them :  thou 
hast  slain  my  children.  It  is  foretold ,  that  in  the  time 
of  the  churcli's  profperity,  the  people  shallnot  labour 


C     13    ) 

hi  vain,  nor  bring  forth  for  trouble^  for  they  are  the 
seed  of  the  blessed  of  the  Lord>  and  their  of  spring 
ijjith  them.  The  Redeemer  is  defcribcd  by  Ilaiah^  as 
one  ijoho  shall  feed  his  fock  like  a  shepherd,  and  shall 
gather  the  lambs  with  his  arms,  and  carry  them  in 
his  bosom.  When  he  appeared  on  earth,  he  com- 
manded that  children  lliould  be  brought  to  him : 
thofe  who  were  brought,  he  took  into  his  arms,  and 
blefled,  declaring  them  fubje6ls  of  his  kingdom. 
But  in  what  fenfe  are  they  fuch,  if  they  belong  not 
to  his  church,  but  to  the  kingdom  of  Satan  ?  When 
Chrilt  inftituted  the  ordinance  of  baplifm,  he  pointed 
out  the  lubjcdls  of  it  in  fuch  general  terms,  as  might 
naturally  be  fuppofed  to  include  children ;  and  his 
apoftlcs,  who  knew  how  he  had  ever  treated  children, 
who  had  heard  his  dire6lions  concerning  them,  and 
who  could  not  be  ignorant,  that,  under  former  difpen- 
fations  of  the  covenant,  children  were  comprehended 
with  their  parents,  mull  underlland  them  to  be  in- 
cluded in  this  inftru^ion,  disciple  all  nations,  bap- 
tizing them.  Accordingly,  in  the  fit  ft  inllance  of 
their  adminiftering  baptifm,  after  this  commifilon, 
they  placed  the  reafon  cf  it,  and  the  right  to  it,  on  a 
bafis  which  alike  fupports  the  baptifm  of  belieyers, 
and  of  their  children.  Repent  and  be  baptized  fer 
the  remission  of  sins,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost,  for  the  promise  is  to  you  and  to  your 
children.  They  confidered  the  children  of  believers 
as  holy,  in  diftin6lion  from  the  cliildren  of  unbelievers. 
And  it  appears  to  have  been  their  practice,  when 
they  baptized  a  believing  houfeholder,  to  baptize 
cilfo  his  houfehold  ;  thofe  v  ho  were  his,  and  under 
his  government.     And  it  is  obfervable,  that  among 

all  the  infiances  of  baptifm,  mentioned  in  the  New 
B 


TeflaiTfierit,  wc  find  not  one  baptised  at  adult  age, 
who  appears  to  liave  been  b Jia  of  Chriftian  parents ^ 
ibutthey  were  all  profelytes  fromjudaifm,  or  from 
heathenif  in . 

Our  Englifh  word  church,  fignifies  the  houfe,  or 
family  of  the  Lord.  It  is  a  well  chofen  word ;  for  tlie 
church  is  often  called,  a  family  oi  household.  But  who 
needs  to  be  told,  that  children  are  members  of  the  fam- 
ily in  which  they  are  born  ?  It  is  often  called  a  city^  a 
nation^  ?ipsopls.  But  who  ever  imagined  that  thefe 
terms  excluded  children  ?  If  a  city  is  incorporated  are 
not  children  members  of  the  corporation,  as  well  as 
tlieir  parents?  If  a  privilege  is  granted  to  apeople,  do 
not  children  become  intitled  to  it.  If  a  form  of  gov- 
42rnment  is  fettled  in  a  nation,  do  not  children  come 
•under  die  form. 

You  \>'ill  aik,  liow  can  children  be  brought  \vithl« 
the  church  without  their  own  coufcnt  ?  But  as  well 
may  you  afk,  how  fhould  they  be  born  under  the  gof- 
pel ;  or  how  fliould  they  be  created  rational  beings, 
ivithout  their  own  confent  ?  If  it  is  a  privilege  to  enjoy 
the  example,  inftru(Slion  and  prayers  of  good  men, 
and  to  be  placed  under  the  care  of  thofe  who  are  fol- 
emnly  bound.t©  give  tliem  a  pious  education,  then  it 
is  a  privilege  to  be  born  within  the  church,  and  to 
receive  m  childhood  the  feal  of  tlie  covenant. 
And  will  any  complain,  that  God  beftows  on  them 
mercies,  before  they  had  confentcd  to  tike  them  ? 

Certain  religious  duties  are  incumbent  on  chil- 
dren, as  foon  as  they  arrive  to  a  natural  capacity  to 
perform  tliem.  Bat  has  not  God  a  right  to  enjoin 
fuch  dutits  as  his  wifdom  fees  fit  ?  Muft  he  confult 
bis  creatures  to  know  what  laws  he  may  make  for 
them  ?  Was  not  the  covenant  in  the  plains  of  Moab 
made  with  little  ones,  as  wtU  as  with  the  men  of  If- 


C    15    ) 

tael  ?  With  thofe  who  are  not,  as  well  as  with  thofe. 
who  were  then  prefent  ?  Are  there  ret  moral  obliga- 
tions which  refiilt  from  our  rational  nature,  and  from 
our  place  in  the  creation,  as  well  as  from  our  fpecial 
covenant  relation  to  God  ?  Shall  we  conclude  that  all 
thefe  obligations  are  void,  for  want  of  our  previous 
confent  ?  To  the  validity  of  contracts  between  mani> 
and  man,  who  iland  on  the  foot  of  equality,  mutual 
confent  is  neceiTary :  But  God  is  a  fovereign,  and 
*  his  covenant  he  commajuh  us.'     When  he  prom- 
ifes  us  bleffings,  and  enjoins  duties  as  conditions  of 
the  bleflings,  he  ftates  to  us  the  tenor  of  his  covenant, 
7(vs\^  by  his  fuprcme  authority,  brings  us  under  the 
obligations  of  it,  ^^hether  we  have  conitntcd  to  it,, 
or  not. 

Now  if  the  children  of  believers  are  under  the: 
covenant,  and  within  the  church  of  God,  they  ought 
to  receive  the  feal  and  token  of  their  relation  to  him  ; 
to  be  taught,  as  foon  as  they  are  able  to  underftand, 
the  nature  of  religion  ;  and  to  be  confidered,  when 
they  come  forward  In  life,  as  under  the  watch  of  thcJ 
church.  They  fhould  be  nurfed  at  her  fide ;  and^ 
"when  they  have  competency  of  kncvkdge,  flhouldbe 
invited  to  her  a^ual  communion.  If  they  behave  in 
a  manner  unworthy  of  their  relation,  they  fhould  be 
treated  with,  and  exhorted  to  repentance.  If  they 
prove  contumacious  and  incorrigible,  they  are,  after 
due  patience,  to  be  cut  off  from  their  people.  Such 
appears  to  be  the  flate  of  children. 

IV.  We  proceed  to  inquire,  what  qualifications ara 
rcquifite  fcr  the  admifficn  of  adults  into  the  church, 
and  for  their  enjoyment  of  all  gofpel  ordinances? 

The  qucflion  is  twofold  :  First,  What  a  church- 
ought  to  require  of  thole  whom  fhe  admits. to  h€K 


(    16    3 

eommunlon  ?  And,  Secondly,  What  qualifications  a 
perfon  muft  find  in  liimfelf  tojuflifj-  his  coming  to  the 
comnnunion  ? 

Tpie  firft  qiieftion  is,  What  a  church  ought  to  re- 
quire of  thofe  whom  Ihe  admits  to  her  communion  ? 

THE'anfwer  in  general  is,  She  is  to  require  the 
fame  as  the  apofllcs  required. 

Those  whom  the  apoftles  admitted  to  felloM'fliip 
with  them  in  breaking  of  bread,  and  in  prayer,  being 
firft  inftru6ted  in  the  do(5lrines  and  evidences  of 
Chriftianity,  profeffed  to  believe,  that  this  was  a  di- 
vine religion. 

The  Jews,  who  were  baptized  on  the  day  ofpente- 
coft,  gladly  received  the  w^ord  of  the  gofpel.  The 
eunuch,  who  was  baptized  by  Philip,  declared  his 
belief,  that  Jefus  was  the  Son  of  God.  The  heart  of 
Lydia  Was  opened  to  attend  to  the  doclrine  of  Paul ; 
and  fhe  v;as  judged  faithful  to  the  Lord.  The  jailor 
is  faid  to  have  believed  in  God.  When  the  people  of 
Samaria  believed  Philip,  preaching  the  things  con- 
cerning the  kingdom  of  God,  they  were  baptized, 
both  men  and  women. 

The  churches  were  enjoined  to  put  away  from 
among  them  thofe  wicked  perfons  who  would  not  be 
reclaimed,  We  may,  therefore,  conclude,  that  fuch 
were  not  received  without  a  profeffion  of  repentance. 

A  Christian  church  is,  then,  to  require  of  thofe, 
whom  flie  admits  to  her  communion,  thefe  three 
tilings  ;  a  competent  knowledge  of  the  effential  doc- 
trines and  precepts  of  religion  ;  a  profeffed  belief  of, 
and  fubje6lion  to  them  ;  and  a  blamelefs  converfation  ; 
or,  where  this  had  been  wanting,  a  profeffion  of  re- 
pentance.    Thefe  things  are,  in  the  nature  of  ihe- 


C     17    ) 

cafe,  neceflarj' ;  for  it  is  palpably  abfurd  for  a  marl  t©^. 
join  himfelf  to  a  Chriftian  church,  and  attend  upon  its 
CH-dinances,  iinkfs  he  underftands  the  nature,  and 
believes  the  truth  of  that  religion  on  which  it  is  found- 
ed ;  and  has  fuch  a  fcnfe  of  its  importance,  aafto  re- 
folve  that  he  will  be  governed  by  it.    And  every  per- 
fon  of  competent  knowledge,  a  good  profclTion,  and  a. 
correfpondent  life,  has  a  right,  in  the  view  of  the 
cliurch,    to  the  enjoyment  of    gofpel  ordinanceSyr 
whenever  he  claims  it. 

Whatever  may  be  the  opinion  ofa  church,.con. 
cerning  the  necellity  of  faving  grace  to  qualify  one,  in 
the  fight  of  God,  for  Chriftian  communion,  (he  can- 
not juftly  exclude  the  perfon  we  have  defcribed  ;  be- 
caufe  a  good  prof(  ffion,  and  a  converfation  agreeable 
to  it,  is  all  the  evidence  v  hich  flie  can  have  in  his  fa- 
vor. She  can  judge  the  heart  only  by  vifible  fruits. 
The  controverfy  concerning  the  neceffity  of  internal 
holinefs,  in  the  prefent  cafe,  can  have  no  reference  to 
the  real  practice  of  the  church,  in  admitting  members ; 
for  whether  fhe  judges  this  to  be  a  neceffary  qualifica- 
tion or  not,  ftill  fue  mull  conduct  in  the  fame  manner, 
and  admit  the  fame  perfbns.  Namely,  thofe,  and 
only  thole,  who  have  fuffxient  knowledge  of  the  gof- 
pel, profefs  a  belief  of,  and  fubjcPiionto  the  gofpel, 
and  contradi6l  not  that  proftflion  by  an  ungodly  con- 
verfation.  She  may,  perhaps,  think. proper  to  require 
of  her  members  a  particular  relation  of  their  Chriftian 
experiences.  But  be  this  relnti'on  ever  fo  full,  ftfll  it 
is  but  the  evidence  of  words — of  a  good  profeifion; 
The  real  fmcerity  of  the  heart,  after  all,  isknov.n  only 
to  him,  M'ho  feeth  not  as  man  feeth. 

A  CHURCH  has  no  right,  on  mere  jcalovsy,  to  ex^ 
B  2- 


(    18    ■) 

dude  from  her  communion  any  one  who  offers  lihn^ 
felf.  She  mult  firft  make  it  appear,  that  he  is,  by  igno- 
rance, herefy  or  wickednefs,  difqualified  for  commun- 
ion. It  is  not  incumbent  on  him  to  demonflrate  his 
inward  grace  ;  but .  on  the  church  to  prove  his  want 
of  it.  The  burden  of  proof,  in  this  cafe,  lies  wholly 
on  the  cliurch  ;  not  on  the  claimant.  If  one  claims 
privileges,  the  church  is  not  to  rejetl  him,  in  a  fover- 
cign,  arbitrary  manner,  of  her  own  will,  without  of- 
fering reafons  :  She  is  either  to  admit  him,  orfhew 
ciuife  why  fiie  refufes.  If  fhe  fliall  convi61;  him  of 
any  difqualiiication,  ftiil  flie  is  not  to  treat  him  as  an- 
enemy,  but  admonifli  him  as  a  brother :  She  is  not 
to  abandon  him  at  once,  but  labour  for  his  amend- 
ment. To  reje6l  claimants,  in  any  other  way,  than 
by  conviction  on  fair  and  open  trial,  is  to  fet  up  a  ty- 
ranny in  the  church,  which  Chriil  has  no  where  war- 
ranted. It  is  to  fiib^'ert  that  liberty  with  which  Chrift 
has  made  us  free.  The  church  ought  to  caution  all 
againll  hypocrify  and  diiTunulation  in  their  approaches 
to  divine  ordinances  ;  but  ilie  is  not  to  affume  the 
judgment  of  men's  hearts,  raihly  intruding  into 
things,  which  flie  has  notfeen,  and  which  belong  only 
to  God. 

We  are  to  aim  at  perfe^lon,  both  as  private  chriit- 
ians,  and  as  churches.  But  we  are  to  purfue  this 
aim  in  a  fcriptural  way  ;  not  by  ufurping  God's  prero- 
gative, or  by  excluding  from  our  charity  and  fellow- 
ihip,  all  who  hope  humbly  and  fpeak  modtflly  ;  all 
who  cannot  give  th.e  higheft  proof  of  their  godly  fin- 
cerity  ;  but  by'cleanfing  oursches  from  all  lilthinefs 
of  the  fieih  and  fpirit,  and  by  confidering  one  another 
to  provoke  unto  love  and  good  works. 


(     19     ) 

■  After  all,  there  will  be  bad,  as  well  as  good,  in 
Chriftiaii  foeieties.  The  kingdom  of  He  an)  en  is  like  a 
7iet  cast  into  the  sea,  which  gathered  of  eiicry  kind; 
and  when  it  was  full,  they  drew  it  to  shore,  and  gath- 
ered the  good  into  'vessels  and  cast  the  bad  away.  So 
shall  it  be  in  the  end  of  the  world  ;  then  the  wicked  shall 
be  sen)ered from  among  the  just. 

Having  ILewn  what  a  church  is  to  require  of  thofe 
whom  (he  admits  to  lier  communion,  we  proceed  to 
the  fecond  qucftion. 

What  qualifications  a  perfon  muft  find  in  himfelf 
to  juftify  him  in  entering  into  the  church,  and  attend- 
ing on  all  gofpel  ordinances  ? 

That  we  may  bring  this  queftion  within  a  narrow 
compafs,  and  reduce  it  to  a  fingle  point,  it  will  be 
neccfiary  to  remove  fome  things,  which  have  often 
been  blended  with  it,  and  occaiioned  much  confufion 
in  thinking  and  arguing  upon  it. 

I.  The  queftlon  is  not,  Whether  every  perfon  ed- 
ucated under  the  gofpel,  is  in  duty  bound  to  attend 
on  all  divine  ordinances  in  fome  Chriftian  church  I 
For  this  is  univerfally  gi^anted. 

Religion,  in  all  its  branches,  is  indlfpenfibly  en- 
joined on  all  men.  Chrift  calls  all  men  to  be  his  dif- 
ciples,  to  profefs  themfelves  fuch,  and  to  a6t  accord- 
ingly, on  pain  of  final  rtje£\ion  from  his  prefence. 
No  man  can  free  himfelf  from  his  obligation  to  enter 
into  the  cliurch,  any  more  than  he  can  free  himfelf 
from  his  obligotion  to  prayer,  or  any  other  duty.  His 
,  vvickednefs  may  be  a  bar  in  the  way  of  his  admiffion  ; 
bat  it  cannot  be  an  excufe  for  his  voluntary  negle6>. 
It  is  abfurd  to  fuppofc,  that  one's  fins  fhould  vacate 
his  obligations  to  obedience.  They  who  apprehend 
that  they  have  no  right  to  the  communion  of  faints, 
pught  by  no  means,  to  make  themfelves  eafy  in  thi 


(    20    ) 

ftatc.  The  coimnand  flill  extends  to  tlicm  ;  and 
their  immediate  concern  fhould  be,  to  repent  of  that* 
iinfuhiefs,  which  obftru6\s  their  compliance  with  it. 

2.  Th  e  qjieflion  is  not,  whether  one  ought  to  come 
to  the  communion  in  an  mpcnhe?ityuncon'Dcricd^vAt ; 
for  no  man  is  allowed  to  continue  in  fiich  a  ftate. 
The  fcripture  never  propofes,  or  anfwers  this  queft- 
ibn,  whether  a  man  may  attend  on  thi^,  or  that  ordi- 
nance, while  he  remains  impenitent  in  his  lins  ?  be- 
caufe  it  grants  no  man  permiffion  to  remain  fo  ;  but 
commands  all  men,  every  where,  to  repent.  It  re- 
quires them  to  perform  every  duty  in  a  pious  and  ho- 
ly manner.  It  allows  no  negle6l  of,  or  hypocrify  and 
formality  in  duty.  The  man^  \A'ho  calls  himfelf  a  fin- 
ner,  is  not  to  imagine,  that  the  fame  duties,  or  the' 
fame  tempers,  are  not  required  of  him,  as  of  others  ; 
for  all  are  required  to  be  holy  in  all  manner  of  conver- 
fation,  and  to  be  deeply  humble  for  all  the  corrup= 
tions  of  their  heart,  and  en-ors  of  their  life.    But, 

3.  It  will  be  faid,  though  no  man  ought  to  remain- 
in  a  fmful  flate,  3'et  there  are  many  who  know  them- 
felves  to  be  in  fuch  a  ftate  ;  many  who  evidendy  find, 
that  they  have  no  goveraing  regard  to  God  and  his- 
commands,  but  are  under  the  prevailing  love  of  fin 
and  the  world :  New,  ought  they,  while  they  per- 
ceive themfelves  to  be  in  this  ftate,  to  come  into  the 
church  and  attend  on  the  holy  communion  I 

If  any  afk  this  qntftion,  my  anfwer  is,  it  is  a  queH 
tion  in  which  no  body  is  concerned.  It  cannot  poffi- 
bly  be  a  cafe  of  confcience  w  ith  any  man.  The  per- 
fon  here  fuppoft'd  is  one,  ^^ho  knows  himfelf  to  be  an 
habitual  finner  ;  one  who  has  no  ^oveming  regard  \.o 
hiis  duty ;  but  isprevnilingly  bent'to  v/ickednefs  ;and, 
jthercfore,  he  cannot  be  fuppofed  to  have  any  c^Mi'- 


C    21     ) 

« 

rntioiis  folicitnde  about  his  c'litj?  in  this  matter.     It 
is  abfurd  to  imagine,  he  Ihoulcl  be  folicitoiis  to  know 
and  do  his  duty  here,  and  yet  have  no  regard  to  it  in 
any  tiling  tlfe.     If  in  other  external  acls  of  duty  he 
is  infinenced  by  unworthy  motives,  the  firVne  unwor- 
thy motives,  and  not  a  regard  to  the  vvill  of  God, 
would  influence  him  in  coming  into  the  church.   The 
queftion  is  merely  a  matter  of  fpecwlation  ;  it  concerns- 
no  man's  praclice.     One,  who  lives  regardlcfs  of  the 
will  of  God  in  general,  is  ju  ft  as  regardlefs  of  it  in  the 
cafe  under  confideration.     He  does  not  willi  to  be 
inilrutied  in  the  matter,  that  he  may  conform  to  the 
divine  will :  if  he  did,  he  would  be  as  careful  to  con- 
form to  it  in  things  which  are  ali\ady  plain.      The 
fcripture  puts  no  fuch  cafe,  for  it  is  not  a  fuppofable 
cafe,  that  a  man,  whofe  heart  is  fet  in  him  to  do  evil, 
fhould  have  any  confcientious  fcruples  in  this  point, 
or  any  other.     The  proper  anfwer  to  fuch  an  inquireir 
will  be,  you  are  in  a  molt  awi'ul  itate,  imder  the  pow- 
er and  guilt  of  fm.     So  long  as  you  live  in  fubjec\ion 
to  the  flefli,  you  cannot  pleafe  God.     You  are  ex- 
pofedto  everlafting  condemnation.     Repent,  there-, 
fore,  of  your  wickednefs,  feek  God's  forgivenefs,  and 
henceforward  walk  in  all  his  commandments  and  or- 
dinances blamelefs. 

4.  The  only  queftion  which  caTi  be  a  CJife  of  con- 
fcience,  and  which  it  concerns  us  to  anfwer,  is  this  ; 
what  a  serious  perfon  ought  to  do,  who  is  in  doubt 
concerning  his  fpiritual  ftate  ? 

He  believes  the  gofpel  to  be  divine,  has  fome  ftnfe 
of  its  importance,  and  fl:els  a  concern  to  obtain  the 
(l^lvation  which  it  brin^^s.  It  is  his  dc  fire  to  know, 
and  his  purpofe  to  doy  the  will  of  God.  But  ftifl 
he  finds  fo  many  corruptions  in  his  heart,  and  devia* 


(    22.   } 

tions  from  duty  in  his  pra6^ice,  that  he  dares  not  con- 
clude hiiiifclf  in  a  ftate  of  grace.  If  he  has  hopes, 
they  ai-e  mingled  with  painful  fears.  Now  ought 
lijch  a  perfon  to  come  within  the  church,  and  partici-^ 
pate  in  all  divine  ordinances  ?  Or  is  he  to  delay  till 
his  fears  are  dilpelkd  ? 

This  is  the  real  ftate  of  the  quefiion  ;  and  can  any 
hefiiate  what  anfwer  to  give  ?. 

We  have  before  fliewn,  that  the  purpofefor  T^hich 
men  are  called  into  a  church  ftate  is  tliat,  in  the  en- 
joyment of  fuitable  means,  they  may  be  trained  up  in 
knowledge  and  holinefs,  to  a  preparation  for  future 
glory.  And  if  we  have  the  fame  end  in  attending  on 
ordinances,  as  God  had  in  inftituting  them,  it  cannot 
be  doubted  but  we  are  qualified  for  the  enjoyment  of 
tiicm.  If  then  we  can  ll^y,  our  end  in  coming  to  the 
communion  is,  that  we  may  conform  to  God's  will, 
may  be  in  the  way  of  his  bleiFmg,  and  may  be  directed 
and  quickened  in  his  fervice,  vi  e  are  undoubtedly 
w  arranted  to  approach  it. 

For  a  perfon  to  judge  whether  he  may  come  to  the 
communion,  the  qutftion  rather  is,  what  are  Jiis 
prefent  viev>s,  defiresand  purpofes  ;  than  wh.at  is  the 
Iiabitual  ftate  of  his  foul  ?  The  former  may  be  kno^^  n 
by  immediate  inward  reflt6\ion  :  the  latter  is  to  be 
difcovered  only  by  a  courfe  of  examination  and  ex- 
perience. 

Let  us  tiow  attend  to  the  pradlice  of  the  apoftles. 

The  Jews,  who  afiembkd  at  the  temple  on  the  day 
of  pentecoft,  to  celebrate  that  fcftival,  beheld  within- 
clignation,  and  treated  with  mockery,  the  miraculous 
gifts  of  the  fpirit,  then  beftoj.-ed  on  the  difciples  of 
J'efus,  in  confirmation  of  his  divine  authority..  Peter, 


(    23    ) 

on  thlsoecafion,  rofe  up,  aiid,  in  a  pertinent  difcourfe, 
laid  b-^fore  them  lUch  llriking  evidence  of  Jefus  being 
the  promifed  Meffiuh,  that  thoufands  were  convinced 
of  their  great  guilt  in  rejecting  and  crucifying  the 
Lord  of  glory,  and  anxiouily  inquired  what  they  mull 
do  ?  Being  told,  that  they  mult  repent  and  be  baptiz- 
ed for  the  remiflion  of  fins,  they  gladly  received  the 
word,  and  were  baptized,  and  admitted  to  the  apollle's 
fellowfliip.  It  is  the  do6lrine  of  this  fame  Peter,  that 
believers  mull  make  their  calling  and  election  fure, 
by  adding  to  their  faith  virtue,  and  to  virtue  knowl- 
edge, and  every  other  grace.  But  does  Peter  tell 
thefe  new  converts,  that,  becaufe  they  had  not  had 
time  thus  to  prove  the  fincerity  of  their  converfion,  it 
^vas  not  fafe  to  receive  baptifm,  and  enter  into  the 
church  ?  Does  he  advife  them  to  wait  a  while  till  they 
could  manifeft  the  reality  of  their  repentance  by  its 
fruits  ?  No,  he  admits  them  to  fellowfliip  immediate- 
ly ;  but  with  this  important  caution,  saiic  yowsehcs 
from  this  untoward  generation. 

In  the  fame  manner  the  apoftles  condu(Sled  in  the 
baptifm  of  Cornelius,  the  people  of  Samaria,  the  Jay- 
lor,  Lydia,  and  the  Ethiopian  Eunuch. 

Ha  d  diey  confidered  alTurance,  as  a  qualification 
iicceflary  to  juftify  perfons  in  coming  into  the  church, 
would  they  not,  on  thefe  occalions,  have  cautioned 
their  profelytes  againll  receiving  baptifm  immediate- 
ly ?  Would  they  not  have  advifed  them  to  a  greater 
trial  of  themfelvcs  than  could  have  been  made  in  a 
few  hours  ^'^ 

It  canjiot  be  pretended,  that  theft-  profelytes  had  a 
certain  know  ledj^e  of  their  own  fincerity.  Much  lefs 
can  it  be  f  ippofcd;  lint  the  apoftles  knew  them  to  be 
fcur.d  converts.    They  knew  ir.en's  hearts  no  other- 


C    24    ) 

wife,  than  u'^-may  know  them,  by  view  of  what  ap- 
pears ill  their  lives.     They  could  only,  hence,  form  a 
rational  judgment,  a  charitable  prefumption.     The 
difciples  at  Jerufalem  believed  not  Paul  to  be  a  difci- 
ple,  nor  did  even  the  apoftles  venture  to  receive  him 
as  fuch,  till  they  had  evidence  from  the  teftimony  of 
Barnabas.     Yea,  we  find  in  fact,  that  they  admitted 
into  the  Chriflian  church  many,  who  afterward  ap- 
peared to  be  ungodly.     Simon,  the  forcerer,  is  a  re- 
markable inftance.    We  learn  fi'om.  Paul's  epiftles, 
that  in  moft  of  the  churches  to  which  he  wrote,  there 
were  great  numbers  of  unfouiid  profeffors.    The  apof- 
tles, therefore,  did  not  know,  that  all,  whom  they  re- 
ceived into. the  church,  were  favingly  converted  ;  for 
it  is  manifeft,  that  many  of  them  v/ere  not  fo.    And 
fmce  they  received  new  profelytes,  whofe  fmcerity 
muit,  at  prefent,  be  doubtful  to  themfelves,  as  well  as 
others,  without  the  leaft  intimation  of  a  necefiity  cf  de- 
laving  for  the  removal  of  doubts,  we  may  with  great 
fafety,  conclude,  that  a  ferious  perfon,  who  believes 
the  gofpel,  and  defires  to  be  found  in  the  way  of  duty, 
and  of  the  divine  bleffing,  though  ftill  in  doubt  con- 
cerning the  gracious  fmcerity  of  his  heart,  has  a  right 
to  come  to  the  communion  of  the  church. 

And  indeed,  if  Chriilians  were  to  delay,  till  all 
their  doubts  were  removed,  I  am  afraid  few  would 
come  to  it  at  all.  And  perhaps  tfiefe  few  would  not 
be  of  thebetter  fort.  While  the  fclf  confident  hypo- 
.crite  drew  near,  the  meek,  the  modeft,  the  humble, 
^would  Hand  afar  off. 

The  members  of  the  church  in  Corinth,  as  we 
learn  from  Paul's  fii ft  letter  to  them,  ran  into  molt 
fcandalous  diforders  in  their  attendance  on  the  Lord-s 
furuer  Thev  behaved  in  facha  riotous  manner,  as 
nl'ade  it  evident  that  they  difcemed  not  the  Lord's 
body  i  diftinSuiHied  not  tliis  ordinance  from  a  com- 


C    25^    ) 

rtion  meal,  or  even  from  a  Pagan  feflival.  One  took 
before  others  his  own  fupper  ;  and  one  was  hungry^ 
having  eaten  nothing  before  he  came  to  it ;  and  anoth- 
er was  drunken,  having  indulged  to  excefs  there ;  and 
the  poorer  members  were  dcfpifed.  This  unworthy 
partaking  the  apollle  rebukes  in  the  fevereft  terms  ; 
and  warns  them,  that  they  were  eating  and  drinking 
judgment  to  themfelves,  of  which  they  had  melan- 
choly proof  in  the  fieknefsr  and  raortaUty  wiiich  had 
been  fent  among  them. 

But  what  advice  docs  he  give  them  in  thecafe  I 
Does  he  dire6t  them  to  withdraw  from  the  Lord's  ta- 
ble ?  No,  he  fliews  them  the  danger  of  coming  in  this 
manner,  and  exhorts  them  to  come  better  prepared! 
and  difpofed,-  X.ei  a  man  examine  himself^  and  so  let 
hhn  eat.  He  does  not  fay,  let  a  man  examine 
himfelf  and'  withdraw ;  but  let  him  examine  and 
partake.  And  when  ye  come  together^  tarry  for  OTte 
another  ;  and  if  any  man  hunger^  let  him  eat  at  bome^ 
that  ye  come  not  together  to  condemnation,  Thiis  paf- 
fciije,  far  from  being  a  jiiil  ground  of  difcouragemcnt, 
proves  the  point  which  we  have  Hated,  that  fuch  as 
have  a  delire  to  comply  with  a  divine  inllitution,  ai^e 
not  to  delay,  on  account  of  tlieir  humble  doubts  con- 
cerning their  converfic«i.  If  the  fear  of  unworthy 
partaking  were  a  reafon  for  not  partaking  at  all,  as 
well  might  the  fear  of  praying,  or  reading  and  hear- 
ing the  word,  in  an  unworthy  manner,  be  a  reafon 
for  omitting,  thefe  ;  for  it  is  e\'ident  that  the  fcripture 
enjoins  the  fame  temper  of  heart  in  these  duties,  a§ 
in  that.  The  truth  is,  we  are  required  to  attend.on 
every  ordinance  w  ith  godly  fmcerity  ;  and  a  fufpicion 
ofour  infmeerity  is  not  an  excufc  for  ncglecl ;  but  a 
reafon  for  examination,  repentance  and  amendment. 

Some  perl-japs  will  Hiy,.  for  fome  have  tuid,  we  have 


C  26  y 

fenlible  defire;s  to  approach  to  God  in  all  his  ordinan- 
ces ;  but  there  may  be  deiires  which  are  not  gracious ; 
and  we  fear  ours  are  Rich ;  we,  therefore,  dare  not 
approach,  for  we  think  lefs  guilt  is  incurred  by  ablli- 
nence,  than  by  attendance. 

But  confider,  God  requires  your  attendance  ;  and 
J^'ou  muft  either  attend  or  forbtar,  comply  or  refufe  : 
There  is  no  medinin  :  and  certainly  there  can  be  na 
more  grace  in  your  fears,  tiian  there  may  be  m  your 
desires.  If  your  defires  to  attend  an  ordinance  are 
not  fpirituaJ,  neither  can  the  fears,  wliich  reftraiii 
you  from  attending,  be  called  fpiritual :  You  can, 
therefore,  be  no  better  accepted  in  your  negleCi,  than 
in  your  compliance  ;  for  you  a£l  on  no  better  prin- 
ciples in  the  former,  than  in  the  latter. 

It  is  vain  to  inquire,  in  what  wayyou  fliall  contrail 
Icall  guilt :  Your  bufmefs  is  not  to  contrive  how  you 
can  fm  at  the  cheapefl  rate  :  Your  care  fhould  be  not 
to  fm  at  all. 

If  you  fay,  you  decline  the  communion  through 
fear  of  offending  God  ;  examine  whether  you  are  not 
deceived.  Are  you  as  confcientious  in  every  tiling 
elfe,  as  you  would  feem  to  be  in  this  ?  Are  you  as 
much  afraid  to  offend  God  in  other  matters,  as  you 
pretend  to  be  in  this  ?  If  you  allow  yourfelves  in  any 
fin,  or  in  the  negle61:  of  any  duty,  be  alFured  it  is  not 
the  fear  of  offending  God,  but  fomething  elfe,  that 
hinders  your  approach  to  his  table.  But  if  you  really 
have  fuch  a  fear  running  through  all  your  conduct, 
and  operating  in  all  your  deliberate  a(Slions,  you  have 
»  very  good  evidence  of  your  right  to  the  holy  commu- 
nion :  for,  in  al!  a6^sof  worfiilp,  youferveGod  accepta- 
bly, when  you  fervehim  withrt  verence  and  godly  fear. 

The  man  found  at  the  marriage  feaft  without  a 
wedding  garment,  fell  under  the  awful  cenfure  of  die 
king,  wlio  commanded  that  he  fhould  be  bound  aud 
raft  into  outter  darknefs. 


(    27    ) 

Will  you  fay  then,  it  is  the  fafcrpart  not  to  come 
to  the  marriage  feaft  at  all,  left  being  found  unwor- 
thy,  we  fhare  the  fate  of  this  gueft  ?  Remember,  they 
who  made  light  of  the  king's  invitation,  andrefufedto 
come  to  his  fon's  marriage,  were  treated  with  no  more 
lenity  than  the  unworthy  gueft.  He  fent  forth  his  ar- 
mies and  deftroyed  them,  and  bnrnt  up  their  city. 
What  then  fliall  we  conclude  ?  Why,  that  a  wicked 
man  is  lafe  no  where.  He  who  will  not  forfake  ini- 
quity, is  fecure  neither  in  the  church  nor  out  of  it. 

The  crime  of  this  gueft  was,  not  that  he  was 
found  at  thtfeas! :  but  that  he  was  found  unsnitabhj 
attired.  The  fame  dirt  and  rags  would  have  been  of- 
fcnfive  elfewhere. 

The  fervants  were  ordered  logo  out  into  the  high* 
ways,  and  call  to  the  marriage  as  many  as  they  found  ; 
and  they  accordingly  gathered  together  both  bad  and 
good.  The  man,  you  fee,  was  a  poor  beggar,  called 
into  the  king's  honfe,  from  out  of  the  ftreet.  How 
iliould  he  obtain  a  ^vedding  garment  ?  He  had  none 
of  his  own.  He  muft  come  to  the  king's  houfe  to  re- 
ceive one  ;  for  there  was  clean  raiment,  as  well  as 
meat  and  drink.  Where  then  lay  his  great  crime  ? 
Surely  not  coming  in  to  the  king's  houfe,  for  he  was 
bidden  to  come  ;  and  fuch  as  rei'uied  were  deftroyed  ; 
but  in  fitting  among  the  guefts  in  his  ragged  and  de- 
filed condition,  and  refufing  to  \\'ear  tiie  pure  raiment- 
provided  forhim.  Andifuch  will  be  the  condemnation 
of  falfe  profefTors  at  the  laft  day  ;  not  fimply  that  tiicy 
have  come  witiiin  God's  church,  and  attended  on  his 
ordinances ;  but  that,  while  they  have  fat  under  the 
gofpel  difpenfation,  made  a  good  profeffion,  and  en- 
joyed all  the  means  of  holinefs,  they  have  contin- 
ued in  the  love  ar''  nraclice  of  their  fins  ;  that  while 

they  have  heard  C.i .\ich  in  their  ftjeets,  and  have 

eaten  and  drank  iahis  prcftiice,they  have  been  work-i 


C    28    ) 

'Crsofiriunilly.  We  are  not  to  imagine  that  wemayfafe- 
iy  work  iniquity,  if  we  will  only  keep^  out  of  the  churclr. 
Such  will ,  be  condemned  wherever  they  are  found. 
The  kingdom  of  God  is  come  nigh  to  us  ;  his  word 
and  ordinances  are  given  to  us.  We  cannot  place 
oui-l^:lvcs  in  the  condition  of  heathens,  if  we  would  ; 
for  God  has  placed  us  in  a  very  different  condition. 
The  light  has  rifen  upon  us  ;  the  word  of  falvation  is 
ieiit  unto  us.  And  now  what  choice  fliall  we  make  ? 
If  we  treat  God^s  ordinances  with  utter  contempt,  we 
are  condemned  ;  if  we  attend  upon  them  in  fuch  a 
manner  as  to  receive  no  benefit  from  them,  ftill  we 
are  condemi"ied.  Our  only  laHty  then  i»,  to  profefs 
the  gofpcl,  and  obey  it  ;  name  the  name  of  Chrift 
and  depart  from  iniquity  ;  this  is  to  come  to  the  mar- 
riage fupper,  and  put  on  the  wedding  garment. 

Let  us  fear  left  we  receive  the  grace  of  God  in 
vain.  Let  us  beware  left  our  privileges,  inftead  of 
being  the  means  of  our  lalvation,  ferve  only  to  aggra- 
vate our  final  condemnation. 

You  fee  how  the  cafe  ftands.  All  are  required  to 
come  within  God's  cliurch,  and  attend  on  his  appoint- 
ed ordinances  ;  and  none  are  allowed  to  do  tliis  in  a 
hypocritical  and  ungodly  manner. 

Your  duty  lies  plain  before  ycu  ;  ftudy  no  eva- 
fions  ;  God's  commands  are  exprefs  ;  your  obliga- 
tion to  obey  is  indifpenfible.  Attsnd  on  the  ordi- 
nance  in  queftion,  and  every  other,  as  you  have  op- 
portunity ;  keep  in  new  the  end  of  their  inilitution, 
which  is  die  promotion  of  fliith  and  purity.  Imagine 
not  that  ordinances  operate  by  a  kind  of  charm,  to  do 
you  good  without  making  you  better  ;  you  will  only 
be  accepted  in  hearing  Chrift  teach,  and  ui  eating  in 
his  prefence,  when  you  alfo  depart  from  iniquity. 
For  his  kingdom  is  not  merely  meai  wid  drink,  but 

figkcpusms  amlpcaaj  mdjcy  m  the  Holy  G.bcsi* 


CHRISTIAN  FELLOWSHIP. 


1  CoRiN.  i.  2. 


Unto  the  church  of  God,  'which  is  at  Corinth ;  to  them 
that  are  safKt'ificdin  (Christ  Jesus,  called  to  besaints^ 
ivith  all  that  in  en^ery  pla^e  call  on  the  fiame  of 
Jesus  Christ  our  Lord,  both  theirs  and  ours. 

WE  have  already  confidered  the  nature  of  a 
Chriftian  churcli ;  the  purpose  of  its  inlli- 
tution  ;  the  relation  o^  children  to  it ;  and  the  qualiji' 
cations  neceflary  to  an  attendance  on  its  ordinances. 
What  now  lies  before  us  is, 

V.  To  explain  that  fcUov^ship,  or  communion^ 
which  does,  or  ought  to  fubfift  among  profeiUng 
Chriftians,  whether  in  the  fame  or  in  divers  churches. 

To  diis  fubjedl,  we  are  led  by  the  laft  claufe  in  our 
text ;  Grace  and  peace  to  the  church  of  God  in  Corinth^ 
nvith  all  ivho,  in  €\)cry  place,  call  on^ the  name  of  Jesus 
Christ  our  Lord,  both  theirs  and  ours. 

We -are  here  taught,  thit,  as  all  Chriflians,  in 
whatever  place  they  may  dwell,  or  may  worfliip,  are 
difciples  of  the  Hime  Lord,  and  call  on  God  in  tlie 
name  of  the  fame  Mediator  ;  lb  there  is  an  important 
relation,  and  ought  to  be  a  facred  fellowlliip  amon^ 
them. 

For  the  illuf\ration  of  this  matter,  I  would  obfen-e, 

I.  There  is  a  virtual  fellowfliip  or  communion 

among    all    true    faints,  whether  near  or  remote  : 

\>hether  known  or  unknown  to  each  other.    Tliev 
D 


C    30    ) 

are  all  engaged  in  the  fame  defign,  united  in  the  fame 
intereft,  and  partakers  of  many  of  theiame  things. 

This  is  the  fenfe  in  wliich  the  word  is  moll  fre- 
quently uled  in  fcripture  ;  and  this  is  analogous  to  the 
ienfe  which  it  ordinarily  hears  in  common  life.  Par- 
ticularly, 

Keal  faints Jiave  ftflowsbip  in  the  gospel.  They 
have  received  one  and  the  fame  rule  of  faith  and  prac- 
tice. Though  they  may  differ  in  their  opinions  con- 
cerning fome  particular  things  contained  in  the  gf^pel, 
yet  their  ftntiments  in  tlie  elfential  doctrines  and  pre- 
cepts of  it,  are  the  fame. 

They  have  received  or\Q  common  faith ;  like  prec- 
ious faith.  Though  their  faith  may  differ  in  its  extent 
and  degree,  yet,  in  its  objeiSl,  nature  and  influence,  it 
is  one  and  the  fame.  The  object  of  it  is  divine  truth  ; 
the  nature  of  it  is  receiving  the  love  of  the  truth  ; 
the  influence  ofit  is  purifying  the  heart. 

They  are  all  formed  to  the  fame  holy  temper. 
They  are  renewed  after  the  image  of  God  ;  are  joint 
partakers  of  a  divine  nature.  There  may  be  great  va- 
riety in  the  time,  manner  and  circumfl:ances  of  their 
renovation,  and  in  the  ftrength  and  degree  of  the 
Chrillian  tcnrper  ;  but  holinefs,  in  its  general  nature, 
is  the  fame  iii  all.  It  is  a  coiilbrmity  to  God's  moral 
character. 

The^y  are  all  partakers  of  the  Hune  divine  ^y^i/vV. 

There  are  diveriitics  of  gifts  and  operations  ;  but  it  is 

the  fame  fpirit  that  worketh  all  in  all.    He  ncc  the  a- 

'  poflle  fp.^aks  of  the  fclhmship  of  the  spirit^  and  the 

cofnmimion  of  the  Holy  Ghost. 

They  arc  engaged  in  die  fame  good 'tvorh  ;  in  the 
l^uTie  great  design.  They  arc  working  out  their  lal- 
vation.  and  promoting  in  their  rcfpeclivo  places,  the 


(    51    ) 

interefl  of  Chrift's  kingdom.  They  are  fellow  labour:, 
ers  in  the  fame  fervice,  the  fervice  of  God  and  their 
own  fouls.  They  are  fellow  workers  in  the  fome  ho- 
ly  calling'.  They  are  fellow  foldiers  in  the  lluiic  fpir- 
itual  warfare  ;  fighting  againft  the  fame  enemies,  lin, 
fatan,  and  the  world  ;  applying  the  fame  armour,  the 
ihield  of  faith,  the  helmet  of  hope,  the  brcaftplate  of 
righteoufnefs,  and  the  fword  of  the  fpirit ;  and  they 
aa  under  the  fame  leader,  Jefus  the  captain  of  their 
falvation. 

They  have  one  common  interest.  They  have  a 
joint  interell  in  the  blelTed  God  ;  for  there  is  one  God 
and  Father  of  all,  who  is  above  all,  through  all,  and 
in  them  all.  Tliey  bear  the  fame  relation  to  Jefus 
Chrift  ;  for  there  is  one  Lord  and  Saviour,,  by  ^vhom 
are  all  things,  and  they  by  him.  There  is  one  com- 
mon falvation,  in  which  they  all  are  fharers.  They 
are  all  juftified  by  the  fame  atonement,  wallied  in  the 
fame  blood,  fanftified  by  the  fame  grace,  and  favedby 
tlie  fame  interceflioii.  They  have  an  intereft  in  the 
fame  promifes,  and  a  title  to  the  fame  inheritance^ 
They  are  called  in  the  fame  hope,  and  are  joint  heirs 
of  the  fame  glory.  They  are  fellow  citizens  with  the 
faints,  and  of  the  houfehold  of  God. 

In  thefe  refpe6ls,  there  is  a  fellowfliip  among  all  fm- 
Lcre  Chriftians.  In  many  of  thefe  things,  faints  on 
earth  have  communion  with  thofe  in  Heaven. 

One  connot  but  remark  here,  howdiverfe  this  fel- 
lowfliip  is,  from  that  which  fome  boaft  of;  a  mutual 
sijmpathy^  or  fellow  feeling^  b'etiueen  sincere  Chris^ 
tiaris,  by  ivhich  one  immediately  percehes  the  grace  f 
and  knovjs  the  character  of  another.  The  fcripture 
never  ufes  the  \\or(\  fellowship  in  this  fenfe,.nor  docii 


(    52    ) 

it  fpeak  of  any_fuch  thing  in  other  terms.  It  is  cer- 
tain, that  the  apoftles  and  firfl  Chriftians  were  not 
acquainted  with  fuch  a  fympathetic  intercourfe  of 
fpirits.  If  they  were,  why  did  not  the  eleven  difciples 
difcern,  that  Judas  was  a  hypocrite  ;  Why  did  not 
the  Chriftians  of  Jerufalem  believe  Paul  to  be  a  difci- 
ple  ?  Why  did  not  they  [feel  his  graces,  when,  after 
his  converfion,  he  elTayed  to  join  himfclf  to  them  ? 
Why  could  not  the  apoftles  themfelves  be  fatisficd  of 
his  converfion,  without  the  teftimony  of  Barnabas  I 
What  occafion  was  there,  that  Chriftians  Ihould  car- 
ry with  them  letters,  of  commendation,  as  we  find 
they  did,  when  they  travelled  to  places  where  they  had 
not  been  known. 

As  the  gofpel  knows  no  fuch  correlpondence  of  heart 
between  Chriftians ;  and  never  once  ufes  the  word 
fellowfhip,  or  communion  in  any  fuch  fenfe,  it  is  a 
perverfion  offcripture,  as  well  as  reafon,  to  pretend  to 
fjch  a  thing  now,  and  call  it  by  a  fcripture  name.  I 
proceed  to  obferve, 

2.  Besides  the  ^irm^/ communion,  before  de- 
fcribed,  among  fmcere  Chriftians,  there  is  an  actual 
communion  among  thofe  who  are  known  to,  and  have 
intercourfe  with,  one  another.  This  confifts  in  mu- 
tual regards  and  good  offices. 

The  good  Chriftian  extends  his  benevolence  to  all> 
to  ftrangers,  heathens  and  enemies  ;  and,  from  this 
principle,  fhews  kindnefs  to  all,  as  far  as  their  occa- 
iions  require,  and  his  circumftances  permit.  But 
\  for  them  who  appear  to  him  in  the  character  of  faints, 
he  has  a  love,  not  only  of  benevolence,  but  alfo  of 
efteem  and  approbation.  He  wifhes  well  to  all, 
whether  good  or  bad ;  but  he  values  men  chiefly  ac- 
cording to  their  virtuous  converfation.  While  he  is 
difpofed  to  do  good  to  all,  he  reckons  himfelf  undei' 


(    53    ) 

Tome  fuperior  obligations  to  thofe  who  are  of  the 
hourchold  of  faith.  He  delights  in  the  faints  as  the 
excellent  of  the  earth,  and  is  the  companion  of  them 
who  fear  God.  He  loves  the  brethren,  and  fuch  he 
efteenis  all  Chrillians,  whether  they  belong  to  the 
fame  fociety  with  him,  or  to  another.  He  confines 
not  his  regard  to  thofe  of  his  own  fe6l,  or  his  own 
particular  community  ;  but,  like  the  apoftles,  extends 
it  to  all  who,  in  every  place,  call  on  the  name  of  Jefus 
Chrift,  their  Lord,  as  well  as  h'ls^  and  the  common 
Saviour  of  them  who  believe. 

In  order  to  the  exercife  of  true  Chriftian  love,  it  is 
not  neceflary  to  know  the  fmcerity  of  men's  hearts. 
It  is  enough  that,  by  their  proftliionand  convcrfation, 
they  appear  to  us  in  the  chara6\er  of  Chrillian  breth- 
ren, and  by  their  v>^orks  give  us  reafonable  ground  to 
think  they  have  faith.  We  may,  in  a  proper  fenfe, 
have  this  actual  fellowlliip  v>  ith  one  who  is  not  a  fin- 
cere  Chriftian  ;  and  may  not  have  it  with  one  who 
is  fuch.  So  long  as  Judas  appeared  in  the  charadler 
ofadifciple,  his  brethren  had  fellowfhip  with  him; 
they  efteemed  him,  placed  confidence  in  him,  aad 
even  thought  him  better  than  themfelves  ;  but  with 
Paul,  the  difciples  at  Jerufalem  had  not  this  actual 
fellowfhip ;  they  confided  not  iw  him,  nor  believed 
him  to  be  a  difciple,  till  he  produced  fome  proper 
evidence  of  a  change  in  his  fentiments  and  practice. 

3.  TwERE  is  ^A^o  2L  special  communion,  which 
does,  or  ought  to  take  place  among  tliofe  Chriftians, 
who  are  united  in  the  fome  particular  church,  or  relig- 
ious fociety. 

As  they  have  explicitly  covenanted  together  for 
focial  worfliip  and  common  edification,  fo  they  are  un* 


C    34    ) 

cter  peculiar  obligations  to  each  other,  unitedly  topirr- 
fue  this  important  purpofe. 

This  special  communion  principally  confills  in  a 
joint  attendance  on  the  ordinances  of  Chrilt. 

It  is  faid  of  thofe  who  received  the  word  preached 
by  Peter,  on  the  day  of  pentccoft,  that  they  continued 
steclfast  in  the  apostk^s  doctrine  and  fellowship,  and 
in  breaking  of  bread  and  in  prayers.  They  were 
together,  and  contitnicd  daily  with  one  accord  in.  the 
temple  ;  praising  God.  The  apoftle  to  the  Hebrews 
exhorts  the  profeflbrs  of  religion,  that  they  consider 
one  another,  to  provoke  to  love  and  good  works,  iiat 
forsaking  the  assembling  of  thcmsehes  together. 
St.  Paul  fpeaks  of  the  Corinthian  believers,  as  cojti- 
ing  together  i?i  the  church,  and  into  one  pLce.  He 
reprefents  the  whole  church  as  coming  together  in  one 
place,  for  breaking  of  bread,  for  focial  prayer,  and  for 
attendance  on  the  preaching  of  the  word.  Thefe  ex- 
prefTions  teach  us,  that  the  members  of  a.  particular 
church  ought  to  Wiilk  together  in  the  ordinances,  and 
unitedly  to  attend  on  the  Hated  woifhip  of  God,  as 
they  are  able,  without  unnecelfary  negle6l.  And, 
indeed,  it  is  included  in  the  very  idea  of  a  particular 
church,  that  they  worfhlp  God  together,  at  the  fame 
time,  and  in  the  fame  place.  TJhe  apofttc  dire^lstlie 
Corinthians,  =zc;/6(?n  they  come  together,  to  tarry  for  one 
another  ;  for  which  furely  there  could  be  noreafon,  if 
they  might  dllperfe  here  and  there,  and  fome  worfliip 
in  one  place,  and  fome  in  anotlier,  and  fome  no 
where. 

The  acceptablenefs  of  worfhip,  indeed,  depends 

Biot  on  the  place  where  it  is  performed.    But  it  much 

,  Spends  on  a  fpirit  of  peace  and  union  among  the  wor»- 


C    35    ) 

finippers.  For  this  reafon,  the  church  is  to  come  to* 
gother  into  one  place,  that  there  may  be  no  Ichifm, 
but  all  her  members  may  with  one  mind,  and  one 
mouth  glorify  God.  They  muft  be  builded  togeth- 
er, that  they  may  become  an  habitation  of  God 
through  the  fpirit ;  muft  be  fitly  fi-amcd  together,  that 
they  may  grow  into  an  holy  temple  in  the  Lord. 

There  may  be  frequent  occafions  for  the  members 
of  the  fame  church  to  meet  for  fociul  woriliip  in 
different  places,  and  even  in  private  hon((:s.  Pan), 
when  he  abode  in  Eplufus,  preached  and  taught 
both  pu"blicly,  and  from  houFe  to  houfe.  We  are  not 
to  imagine  a  temple,  or  public  houfe,  fo  peculiarly 
facred,  that  divine  worfhip  can  no  where  elfebe 
ufeful  to  men,  or  pleafing  to  the  Deity.  Tiie  private 
meetings  of  chriftians,  conducled  with  a  real  view  to 
peace  and  edification,  are  much  to  be  commended. 
But  M'hen  any  of  the  members  of  a  church  withdraw 
from  the  ufual  place  of  worfhip,  and  aill  nible  elfe^ 
where,  either  with  an  intention  to  caufedlvifion,  or  in 
a  manner  which  tends  to  it,  they  violate  the  order  of 
Chrifl's  houfe,  and  interrupt  the  communion  which 
ought  to  fubfift  in  it.  Though  Paul  taught  from 
houfe  to  houfe,  yet  he  approved  not  thofc  teachers, 
who  crept  into  houfes  to  lead  the  fimplc  captive,  antl 
difturb  Chriftian  fellowfliip.  He  warns  Cliriftians  to 
mark  and  avoid  thofe  who  caufe  divifians,  for  fuch 
fcrve  not  the  kingdom  of  Chrift,  but  their  own  private 
dciigns.  One  great  end  of  fecial  worfhip  is  peace  and 
union  ;  and  it  ought  always  to  be  conducted  in  a 
manner  which  tends  not  to  defeat,  but  promote  this 
end.  It  is  not  the  facrednefs  of  one  place  rather  than 
another,  but  the  common  edification,  which  obliges 


C    36    ) 

the  whole  church  to  come  together  in  one  place.  The 
members  no  longer  walk  in  fellowfliip,  thanthej'  thus 
unitedly  attend  the  facred  ordeis  of "Chrift's  houfe. 

Among  divine  ordinances,  the  Lord^s  supper  dc- 
ferves  particular  attention  ;  for  one  main  defign  of  this 
was  to  be  a  mean  of  brotherly  communion.  Eating 
and  drinking  together,  at  the  fan:ie  table,  is  a  natural 
a6toffellowfhip.  Doing  this  at  the  Lord's  table  is 
ana6i  of  Christian  ftllowfliip.  The  cup  which  we 
bless ^  and  the  bread  which  we  breaks  is  the  com??nmio?t 
of  Christ^  s  bloody  and  of  his  body:  and  by  our  joint 
participation  of  them,  we  acknowledge  ourfelves  to  be 
one  family,  the  children  of  one  parent,  the  difciples  of 
one  Lord.  IVe  being  7n(Piy  are  one  body,  and  one 
breadj  or  loaf ;  for  we  are  all  partakers  of  that  one 
loaf.  I'his  ordinance  is  a  love  feaft,  and  ought  to  be 
kept,  not  with  the  leaijcn  of  ?nalice  and  wickedness,  but 
with  the  unlea'vcned  bread  of  sincerity  and  truth.  No 
triHing  caufes  lliould  divert  or  detain  us  from  it ;  and 
no  evil  pallions  accompany  us  in  it. 

And  here  I  cannot  but  take  notice  of  a  practice  too 
common  among  tlie  profe-ffors  of  religion ;  their  with- 
dr  awing  from  the  Lord's  table,  because  a  particular 
brother  has  ifijuted,  or  offended  them  ;  for  which  I 
find  no  foundation  in  the  gofpel.  We  are,  indeed,  < 
to  withdraw  from  every  brother  who  walks  disorderly. 
But  how  ?  By  breaking  up  the  communion  ?  No, 
but  by  putting  away  the  ivickcd  person  from  among 
us  ;  and  by  purging  out  the  old  leaven,  that  we  may 
be  a  new  lump.  We  may  think  our  brother  unwor- 
thy of  the  privilege  whicli  he  aflumes  ;  but  Ihali  his 
imworthinefs  deprive  us  of  theprivileg;e?  We  are,  in 
proper  feafon,  to  take  the  meafures  prefcribed  in  the 
gofpel,  foi'  his  reformation  ;  but,  in  the  mean  time, 


C    37    ) 

wc  arc  neither  to  abfent  ourfclvcs  from  the  table,  nor 
to  forbid  his  attendance  ;  for  wc  can  jullly  exclude 
him  only  by  convi<Stion  in  a  regular  procefs.  If  the 
cafe  is  fo  circumftanced,  that  fufficient  evidence  for 
his  conviction  cannot  be  produced,  he  miift  be  left  to 
the  judge  of  all  men.  Whatever  our  opinion  may  be 
of  his  guilt,  we  are  not  to  withdraw  on  account  of  his 
attendance.    Judge  nothing  before  the  time. 

You  vi'ill  fay,  Charity  is  necessary  i7i  our  attend- 
ance at  Chrisf^s  table,  but  with  such  a  brother,  hoio 
can  ive  sit  down  in  charity  ?  People  often  confound 
themfehes  in  this  matter,  by  their  partial  notions  of 
charity.  If  by  charity  were  intended  an  opinion  of 
others  as  good  Chriftians,  you  could  not  fit  down  in 
charity  with,  thofe  of  whom  you  diought  othcrwifc. 
But  where  do  you  find  this  defcription  of  charity  ?  or 
where  is  this  good  opinion  of  all  your  fellow  commu- 
nicants required,  in  order  to  your  fitting  at  Chrift's 
table  ?  It  is  the  effcfl,  not  the  eifcnce  of  charity,  to 
hope  all  things.  If  you  have  a  benevolent,  meek,  for- 
giving temper  toward  thofe  whom  you  think  not  to 
be  true  Chriftians,  you  can  fet  down  in  charity  with 
them  :  for  this  is  the  fcriptural  idea  of  charity.  If 
you  remember  a  brother  hath  ought  againft  you,  go 
and  be  reconciled  to  him.  If  you  ha\e  ought  againft 
a  brother,  go  and  tell  him  his  fault.  If  he  repent  for- 
give him  ;  if  he  repent  not,  ftill  indulge  no  rancor  nor 
hatred  in  your  heart.  Thus  fit  down  at  the  fcaft  in 
cliarity,  in  kind  affeclion,  to  your  brethren  and  to  all 
men. 

Perhaps  fome  will  fay,  '  We  withdraw  from  the 
table  when  a  brother  has  injured  us,  bccaufe  his  prcf- 
cnce  awakens  in  us  unfuitable  paiVions,' 


C    38    ) 

'  But  remember,  the  indulgence  of  malevolent  pal", 
ifions  is  your  fin  ;  and  you  are  not  to  abfent  your- 
felves  from  communion,  but  to  difmifs  them  ;  and  fo 
keep  the  feaft  in  fmcerity  and  love.  Malice  and  ill- 
will  indulged  in  the  heart  are  wrong,  whoever  is  the 
object,  whether  a  brother,  or  a  heathen.  And  on  this 
plea,  you  might  as  well  withdraw,  when  the  latter,  as 
when  the  former  had  done  you  an  injury. 

Consider  alfo,  you  were  required  to  pray,  and  to 
hear  the  word,  with  the  fame  charity  which  is  re- 
quired in  the  fupper.  When  you  stand  praying^  you 
are  toforghe  if  you  have  ought  against  any  man. 
And  you  are  to  lay  apart  all  guUc,  malice  and  envy  ; 
and  thus  to  desire  the  sincere  milk  of  the  ivord ;  recciu- 
ing  it  ivith  meekness.  Your  pica',  therefore,  might  as 
well  be  urged  for  negle6ling  public  worfliip,  or  even 
family  prayer,  be  fure,  if  die  offender  happens  to  be 
prefent,  as  for  abfcnting  from  the  fupper. 

The  truth  is,  you  are  never  to  excufe  j'ouifelves 
from  a(5ls  of  duty,  on  account  of  evil  paflions  working 
in  you  ;  but  immediately  to  war  againlt  them. 

It  will  be  afked,  How  can  I  ha^e  communion  with 
a  church,  while  she  tolerates  ungodly  afid  scandalous 
members  ? 

But  let  me  afk  you,  my  friend,  does  flie  tolerate 
them  ?  If  flie  does,  whofe  bunnefs  is  it  to  take  the 
firft  ftep  tov.-ards  rectifying  the  diforder  ?  It  is  yours, 
as  much  as  any  man's.  It  is  yours  principally.  You 
pretend,  that  you  fee  fuch  perfoiis  in  the  church. 
Others  perhaps  fee  them  not,  or  h:\^■e  not  evidence 
againll  tlien^.  Have  you  reproved  them  ?  Have  you 
taken  a  brother  or  two  to  afiill  you  ?  Have  you  brought 
your  complainlto  the  church  ?  if  you  have  done  none 
of  thefe  things,  you  arc  the  moft  rcprehenfible  of  aay 


C    39    > 

member ;  for  you  fee  the  fin,  and  expofe  it  not.  Go 
firft,  and  do  your  own  duty.  You  can  have  no  pre- 
tence for  withdrawing,  till  you  know  that  the  church 
a^lually  tolerates  vicious  chara6\ers;  and  this  you 
cannot  know  till  you  have  taken  the  meafures  which 
Chrift  enjoins. 

But  though  I  may  think  a  church  to  be,  in  the 
main,  a  true  church,  yet  if  I  fee  errors  in  her,  ought 
I  not  to  tcftify  againft  them  by  withdrawing  from 
them  ?  By  no  means.  Your  withdrawing  is  no  tef- 
timony  againll  her  particular  errors  ;  it  is  only  a  gen- 
eral, indifcriminate  charge.  It  fignifics  that  you  are 
difpleafed  at  fomethhig ;  but  points  out  nothing.  You 
are  to  commune  with  her ;  but  not  adopt  her  errors  ; 
then  your  condu^  will  fpeak  an  intelligible  language. 
Chrifl  tellified  againft  the  errors  of  the  Jewilh  church, 
'*and  laboured  for  her  reformation  ;  but  flill  he  helcj 
"communion  with  her  as  a  church  of  God.  Let  his 
example  be  your  rule. 

This  leads  me  to  obferve  farther,  that  fpecialfel- 
lowfliip  among  the  members  of  a  particular  church 
muft  include  mutual  watchfulnefs,  reproof  and  ex- 
hortation. 

As  Chriftians,  in  the  prefent  ftate,  are  but  imper- 
feft,  one  end  of  their  covenanting  and  aflbciating  to- 
gether is,  that  they  may  afford  mutual  afiiftancc  in  the 
great  concerns  of  religion,  and  be  fellow  helpers  in 
the  work  of  their  common  falvation.  Accordingly, 
they  are  required  to  confider  and  admonifli,  comfort 
and  encourage  one  another,  as  there  is  occafion  ;  to 
be  all  fubje6l  one  to  another,  and  to  be  clothed  with 
humility.  By  virtue  of  our  fpecial  relation,  as  mem- 
bers of  one  church,  we  ai'e  to  rebuke  our  brethren^ 


(    40    ) 

and  not  fuffer  fm  upon  them.  Thofe  wlio  offend, 
we  are  firft  to  addreis  in  a  more  private  manner  : 
them  who  are  deaf  to  priN-ate  expoftulations,  we  are 
to  bring  before  the  cliurch  ;  fuch  as  contemn  the 
counfels  of  the  church  are  to  be  cut  off  from  her  com- 
munion ;  but  the  penitent  are  to  be  reftored  in  the 
rpiritof  meeknefs.    Once  more. 

Our  fpecial  ftllowfhip  requires  mutual  candor, 
condefcenfion  and  forbearance. 

We  are  to  confider  ourfelves,  and  our  brethren, 
not  as  fuilefs,  but  imperfe6l  beings,  attended  with  in- 
firmities, fubje6l  to  temptations,  hable  to  offend,  and 
to  be  offended.  While  we  are  cautious  not  to  give 
offence  by  doing  things  grievous  to  them,  we  fliould 
make  all  rcafonable  allowances  for  them,  when  they 
do  things  grievous  to  us.  We  fhould  neither  ftiffly 
oppofe,  nor  zealoufly  urge  indifferent  matters.  We 
Hiould  not  feverely  animadvert  on  fmaller  faults,  nor 
magnify  accidental  failings  into  heinous  crimes  ;  but 
give  every  one's  condudt  the  moll  favourable  turn  it 
\vill  bear.  Such  is  the  apofllc's  advice.  JVe  that 
are  strong  ought  to  bear  the  uifirmities  of  the  weak, 
and  not  to  please  oursehes.  L  et  eiiery  one  of  us  please 
his  neighbour  for  his  good  to  edification.  Him  ivho  Is 
iveak  in  the  faith  receive  ye  ;  but  not  to  doubtful  dispu- 
tation. Let  us  not  judge  one  another  ;  but  judge  this 
rather,  that  no  man  put  a  stumbling  block  in  bis 
brother^  s  war/ .  Be  of  the  same  mind  one  toward  anoth- 
er. Condescend  to  men  of  low  estate.  Let  no  man 
seek  his  own,  hut  every  man  anotfier'^s  wealth.  Fol- 
low the  things  wuch  make  for  peace  and  edification. 
Let  all  your  things  be  done  with  charity. 

4.  The  lafl  branch  of  Chriftian  fellowfhip,  which  I 
ihrul  mention,  is  that  which  o'jsht  to  fubfift  among 


(    41    ) 

different  churches  ;  among  all  who,  in  ev^rj''  place, 
call  on  the  name  of  our  common  Lord. 

As  all  Chriftian  churches  are  united  under,  and 
fubje6l  to  one  head,  fo  they  are  members  one  of 
another,  and  therefore  ought,  like'the  members  of  the 
natural  body,  to  preferve  a  reciprocal  intercourfe. 
Tlie  apoftle  faj's,  As  the  body  is  one  and  hath  many 
members^  and  all  the  tnernbers  of  that  one  body^  being 
many^  arc  one  body  ;  so  also  is  Christ.  For  by  one 
spirit  are  we  all  baptized  into  one  body^  whether  we  be 
ye%vs  or  Gentiles  ;  whether  wc  be  bond  or  free.  Care, 
therefore,  fliould  be  taken, /i?^/ /Zyt*?  be  no  schism^ 
or  di-vision  in  the  body^  but  all  the  members  should 
have  the  same  care  one  for  another. 

A  particular  churcli  oiijht  to  confider  herfelf,  not 
as  an  unconnected  fociety,  but  as  a  part  ofChrill's 
general  kingdom  :  her  care  muft  not  be  confined  to 
herfelf,  but  extended  to  her  fifter  churches  :  She  is  to 
feek,  not  merely  her  own  profit,  but  the  profit  of 
many. 

Some  diverfity  of  fentiment  and  practice  may  take 
place  in  different  churches,  and  yet  all  remain  true 
churclies  of  Chrift  ;  as  there  may  be  divers  opinions 
among  the  members  of  the  fame  church,  and  they 
Hill  be  real  chriftians.  We  are  neither  to  reject  a 
church,  nor  to  exclude  a  particular  Chriftian  from 
our  felloM-fliip,  for  fuppofed  errors,  which  appear  not 
to  be  of  fuch  a  nature  and  magnitude,  as  t-o  fubvert 
the  foundation  of  Chriftianity.  Our  apoftle  teaches 
us,  *  that  we  are  to  regard  all  as  our  fellow  chriftians, 
and  all  churches  as  fiftcr  churches,  who,  in  every 
placcf  call  on  die  name  of  Jefus  Chrift  our  Lord,  both 
theirs  and  ours  ;  who  profefs  one  body,  one  fpirit^ 


(    42    ) 

and  one  liope  of  their  calling  ;  and  who  hold  die  fame 
head  from  which  all  the  body  is  knit  together.  In  a 
1^  ord,  he  cautions  us,  that '  we  reje6l  not  thole  whom 
God  has  received.'  If  wt  know  a  particular  church, 
in  which  errors  are  admitted,  we  are  to  afford  our 
alliftance  for  her  amendment.  But  fo  long  as  we  be- 
lieve God  owns  her,  by  continuing  to  her  his  w  ord 
and  ordinances,  and  bleiTmg  them  for  her  fpiritual 
benefit ;  it  is  arrogance,  it  is  impiety,  for  us  to  difown 
her.  We  have  no  warrant  to  w  ithdraw  our  fcllow- 
fliip  from  a  church,  unlefs  flie  has  effentially  depart- 
ed from  the  gofpel  ;  or  impofes  on  us  terms  of  fel- 
low fiiip,  which  we  cannot  in  confcience  comply  with. 

If  it  be  afked,  in  what  a6lions  different  churches 
are  to  havt  fcllovvihip  ?  I  anfwer  ; 

They  ouglit  occafionally  to  commune  with  each 
other  in  the  w-ord,  prayer,  and  breaking  of  breael ;.  to 
admit  each  other's  members  to  occafional  commun- 
ion with  them  ;  to  recommend  their  ow  n  menibcY-s 
to  other  churches,  into  w  hole  vicinity  tlicy  may  re- 
move ;  and  to  receive  members  of  other  churches  on 
their  recommendation.  When  Apollos  pafied  from 
Ephefus  into  Achaia,  the  brethren  in  Ephefus  wrote 
to  the  difciples  in  Achaia  to  receive  him.  When 
Phebe  went  from  Cenchrea  to  Rome,  Paul  wrote  to 
the  Roman  church,  that  they  fhould  receive  her  in 
the  Lord,  as  becometh  faints.. 

Churches  are  alfo  to  liave  fellowfhip,  by  mutual 
counfel  and  advice,  when  difficulties  arife. 

Though  no  church,  or  number  of  churches  have 
an  abfolute  jurifdi(5\ion  over  other  churches,  yet  diey 
fliould  always  be  ready  to  afford  help  and  aflift^nce,  at 
the  rcqueft  of  fifler  churches,  as-occafions  may  re. 


C    43    ) 

quire.  We  find  in  the  hiflory  of  the  AcHs,  that  the 
church  of  Aiitioch,  on  a  diHicuhy  which  arofe  there 
relating  to  circumcilion,  fent  Barnabas  and  Paul,  and 
certain  others  with  them,  to  Jerufalem,  to  confult  the 
apoftles  and  elders  of  the  church  there,  and  to  alk  their 
advice  upon  the  matter.  When  thofe  mtifengers  from 
Antiochcame  toJurufalem,  they  were  received  by 
theapoftles  and  elders,  and  by  the  church.  And 
when  the  apoftles  had  determined  the  matter  inquef- 
tion,  they,  together  with  the  church,  fent  meffengers, 
and  by  them,  a  letter  to  the  Antiochean  and  other 
eburches  in  the  vicinity,  declaring  their  opinion  and 
advice  in  the  cafe  referred  to  them. 

Thi3  example,  as  well  as  the  reafon  of  the  thing, 
fliews  the  propriety  and  neceffity  of  mutual  aliiftance 
among  churches  by  counfel  and  advice,  in  order  to 
the  common  edification  and  comfort. 

I  HAVE  now  diftin6\ly  illuftrated  the fe vera]  matters- 
propofed  to  your  confideration.    Permit  me,  before 
I  conclude,  to  point  out  to  you  the  proper  improve- 
ment of  this  fubjedl. 

We  who  have  made  an  open  profeflion  of  religion, 
and  have  joined  ourfelves  to  the  church  of  God,  with 
an  explicit  engagement  to  walk  together  in  his  com- 
mandments  and  ordinances,  are  now  called  upon  to 
confider  the  obligations  we  are  under,  and  the  duties 
efpecially  incumbent  upon  us. 

1.^  Let  MS  be  well  fettled  in  the  principles  of  that 
religion  which  we  profcfs. 

We  are  called  into  a  church  (late,  that,  being  ediii- 
cd  in  tlie  faith  and  iaiowledge  of  the  Son  of  God,  we 
may  be  no  more  children,  carried  about  with  every 
windof  doariiie,  by  the  flight  of  men,  and  the  cun~. 


C    44    ) 

ning  craftJnefs  wherewith  tliey  He  in  wait  to  deceive. 
Jefus  Chrift  is  the  fame  ytilerday,  todaj',  and  for 
ever.  His  goi'pel  is  ever  tlie  fame  ;  not  variable  like 
the  humors  and  opinions  of  men.  Therefore,  be  ye 
not  carried  about  u  itli  divers  and  ftrange  dodrines, 
as  if  religion  was  fometimes  one  thing,  and  fomctimes 
another.  It  is  a  good  thing  that  the  heart  be  eftab- 
lifhed  with  grace.  We  ought  not  indeed  to  be  ftiff 
and  inflexible  in  our  own  fentiments  and  ufages, 
merely  becauie  they  are  our  own.  We  lliould  give 
up  former  opinions,  and  adopt  others,  when  evidence 
is  offered  fufiicient  tojuftify  the  change.  But  then  a 
ficklenefs  of  temper,  a  verliitility  of  lentiment,  a  dif- 
pofition  to  fall  in  with  every  novel  opinion,  and  to  fol- 
low every  impulfe  of  fancy,  is  utterly  unbecoming  a 
Chriftian.  Such  unfteadinefs  indicates  either  tlic 
want  of  competent  knowledge,  or  the  want  of  any 
fixed  principles  in  religion. 

Amidst  the  various  opinions  which  are  propagated 
and  maintained,  an  honelt  chriltian,  I  am  fenlible, 
may  often  be  perplexed  to  determine  what  is  truth. 
But  then,  I  would  obferve,  it  is  by  no  means  necef- 
fary,  that  he  fhould  be  able  to  anfwer  every  argument 
adduced  in  fupport  of  error.  There  are  certain  great 
and  leading  principles,  in  which  every  chrillian  mull: 
be  fuppofed  to  be  fettled ;  and  by  thefe  he  may  try  the 
doctrines  propofed  to  him,  ai>d  judge  whether  they 
ai'e  of  God. 

There  are  two  grand  points  which  the  gofpel  al- 
ways  keeps  in  vie^v.  One  is  the  indifpcnfible  ne- 
ceflity  of  holinefs  in  heart  and  life,  in  order  to  eternal 
bappinefs.  I'he  other  is,  our  entire  dependence  on 
tlie  grace  and  mercy  of  God,  tlirough  the  Redeemer, 


(    4iS    ) 

for  pardon,  fan^lification  and  glory.  Every  man,' 
who  profelFes  to  be  a  Chriilian,  mult  be  fuppofed  to  be 
fettled  in  thefe  grand  points.  The  man,  who  imag- 
ines that  he  is  not  indebted  to,  nor  dependent  on  a 
Saviour,  or  that  there  is  no  need  of  a  conformity  to 
his  holy  pattern  and  precepts,  in  order  to  final  falva- 
tion,  can,  with  no  confiltency,  pretend  to  be  a 
chriftian. 

All  fuch  do6lrines,  as  plainly  contradi«Sl  either 
of  thele  principles  ;  fuch,  on  the  one  hand,  as  exalt 
men  above  a  dependence  on  Jefus  Chrift,  and  the  in- 
fluences of  the  divine  fpirit ;  and  fueh,  on  the  other 
hand,  as  confound  the  difference  between  virtue  and 
vice,  and  obftru6\  the  influence  of  the  divine  com- 
mands, mull  be  reje6ted,  whatever  fpecious  argu- 
ments may  be  urged  in  their  favour. 

2.  Let  us  maintain  a  conllant,  devout  attendance 
on  the  appointed  ordinances  of  Chrift, 

If  we  carelt'fsly  nesle6\  thefe,  we  contradict  the 
defign  of  a  church,  and  our  own  chara^er  as  mem= 
bers  of  it. 

Christians  are  bound  to  attend  on  all  ordinances, 
one  as  well  as  another.  The  gofpel  makes  no  diltinc- 
tion.  The  primitive  Chriftians  continued  ftedfalt  in 
the  apollles'  do6lrine  and  fellowfhip,  and  iii  breaking- 
of  bread,  and  in  prayer. 

There  are  among  us  fome,  who  profefs  the  relig- 
ion of  Chrift,  and  who,  by  their  regular  attendance 
at  the  fan6tuary,  as  well  as  by  their  general  converfa- 
tion,  exprefs  a  regard  for  the  religion  which  thej'  pro- 
fefs ;  but  yet  abfent  themfelves  from  the  Lord's  table. 
Such  was  not  the  practice  of  Chriftians  in  the  apof- 

tolic  times.    The  celebration  of  the  fupper  was  then 
F 


C    46    ) 

a.  part  of  the  ftutccl  worfliip  of  the  Lvord'schy;  and 
in  this,  as  well  as  in  other  parts,  all  profellbrs  joined. 
They  continued  ftcdflift  in  fellow  (hip  w  ith  the  apof- 
tles,  as  well  by  breaking  bread,  as  by  prayer  and 
dodlrine.  The  difciples  at  Troas,  we  are  told,  came 
together,  on  the  fii  ft  day  of  tiie  week,  not  only  to  hear 
l^aiil  preach,  but  alfo  to  break  bread. 

I  URGE  none  to  come  blindly,  or  againft  his  con- 
ii:ience,  to  the  holy  table.  Every  one  muft  judge  for 
himfelf,  and  be  perfuadcd  in  his  own  mind.  One 
Jnan  cannot  fee  w  ith  another's  eyes,  nor  a6\  on  anoth- 
er's faith.  But  then,  it  is  a  plain  facl,  Chrift  calls  all 
to  be  his  difciples,  and  commands  all  his  difciples 
to  fliew  forth  his  death  by  an  attendance  on  his  fup- 
per.  And  therefore,  fuch  as  are  hindered  by  fcru- 
ples  concerning  their  fitnefs,  muft  not  make  them- 
fclves  eafy  with  them,  but  take  pains  for  the  removal 
cf  them.  They  muft  feek  light,  that,  if  they  are  in  an 
error,  they  may  rt6lify  it ;  and  if  they  are  under  fin, 
they  may  repent  of  it.  They  muft  humbly  apply  to 
God  for  his  grace  to  lead  them  into  truth,  and  to  puri- 
fy their  fouls  ;  and  whatever  doubts  they  have  about 
a  particular  ordinance,  they  muft  diligently  attend  on 
all  thcfc  means  which  they  think  themfelves  wairant- 
cd  to  ufe.  *  The  meek,  God  will  guide  injudgment ; 
the  meek  he  will  teach  his  way.' 

3.  \\'£  are  called  to  brotherly  love,  peace  and 
unity. 

The  gofpcl  urges  love  as  the  bond  of  perfL^tnefs, 
as  a  virtue  of  the  firft  importance.  Paul,  in  his  epif- 
tks  to  the  churches,  never  forgets  to  recommend  to 
them,  that  they  be  joined  together  in  the  flune  mind— 
Jhat  they  fpeak  the  flime  things— that  they  have  the 
fiime  ]cve-~*l''^t  there  be  no  di'.ifions  among  then:— 


(    47     3 

riiat  they  avoid  fuch  as  caiifj  dlvifions  and  offences. 
To  llievv  how  elLntiuI  unity  is  to  the  being  of  a 
church,  he  comparts  it  to  a  houfchold,  which  lubfifls 
by  love,  and  in  w  hich  all  the  members  have  one  inter- 
eft,  and  are  guided  by  one  head— To  a  building,  all 
the  parts  of  v\  hich  are  framed  and  compaaed  togeth- 
er— To  a  natural  body,  all  whole  limbs  are  animated 
by  the  fame  vital  principle,  and  feel  for  each  other. 

Brothehly  love  is  an  extenfive  grace.  It  is  not 
confined  to  thofe  of  our  own  fociety  ;  but  reaches  to 
ail  Ckriftians,  and  Chriltian  focieties  in  every  place. 
The  apoftle  wiilies  grace  and  peace  to  all,  who,  iii 
c\-ery  place,  call  on  the  name  of  Jefus.  We  are  to 
confider  all  as  our  bretliren,  w  ho  appear  to  hold  the 
( filntials  of  the  Chriltian  faith,  and  to  maintain  a  prac- 
tice  agreeable  to  it ;  and  to  all  fuch  brotherly  love 
ijiufi  extend.  If  our  love  reaches  no  fartlxr  than  to 
thofe  of  our  own  fcft,  or  ihofe  who  ufually  worfliip 
with  us,  it  is  only  a  p^irty  fpirit;  it  has  aotliing  of  the 
nature  of  Chriltian  love. 

Against  fuch  a  contra  fted  idea  of  love,  the  apof- 
tie,  in  our  context,  carefully  guards  us,   '  It  has  been 
Cxedared  to  me,'  lays  he,  '  that  there  are  contentions 
among  you.     Every  one  of  you  faith,  I  am  of  Paul, 
and  1  of  Apollos,  and  I  of  Cephas,  and  I  of  Chrift.' 
1  hey  were  puffed  up  for  one  teacher  againft  anotlier. 
One  admired  this  preacher ;  another  that ;  and  anoth- 
cr  a  third  ;   and,  by  their  party  attachments,  railed 
troubltfome  difputes  and  dangerous  contentions  in 
the  church.      But,  fays  he,   '  Is  Chrilt  divided  ?' 
Were  ye  not  all  baptized  in  his  name  ?  Have  ye  not 
all  profcffed  his  religion  ?  Why  then  run  ye  into  par- 
tic  s,  as  if  Chrilt  was  divided  ?  Was  Paul  crucified  for 
you  ?  Why  fay  ye,  *  wc  are  of  Puulr'  Do  yc  expe^ 


C    48     ) 


falvatlon  through  him  ?  He  was  not  crucified  for  you. 
He  only  preaches  Chrift  crucified  ;   and  Peter  and 
Apollos  do  the  fame.     '  Or  were  ye  baptized  in  the 
name  of  Paul  ?'  Do  ye  imagine  that  baptifm  was  de- 
iigned  to  form  you  into  diftina  feas  ?  or  that  every 
one  ought  to  follow  the  minifter  who  baptized  him, 
in  oppofition  to  others  ?  And  do  ye  think,  that  ye 
ought  to  love  and  efteem,  as  brethren,  thofe  only 
who  are  baptized  by  the  fame  apoftle,  or  in  the  fame 
place  and  manner  as  ye  were,  as  if  ye  were  baptized 
into  the  name  of  the  man,  who  baptized  you  ?  No, 
ye  were  baptized  in  the  name  of  Chrift,  and  are  be- 
come members  of  his  body,  and,  therefore,  ye  are  the 
brethren  of  aU  Chriftians,  by  whomfoever  baptized  ; 
for  ye  are  all  baptized  into  one  body. 

You  fee  that  baptifm,  a  Chriftian  profeffien,  and  a 
relation  to' a  particular  church,  are  not  defigned  to 
unite  one  company  of  Chriftians  here,  and  another 
there,  in  oppofition  to  each  other ;  but  rather  to  unite 
the  whole  Chriftian  world.  This  then,  and  tins  only, 
is  true  Chriftian  love,  which  extends  its  good  wifhrs 
to  the  whole  houfehold  of  faith ;  regards,  as  Chrift  s 
difciples,  all  who,  in  every  place,  call  on  his  name  ; 
and  purfues,  not  merely  its  own  private  ends,  but  the 
general  intereft  of  Chrift's  kingdom,  and  the  common 
welfare  of  his  fubjeas.  , 

True  Chriftian  love  to  thofe  of  our  own  fociety 
cannot  ftop  fhort  of  a  general  love  of  ilunts.  Ihe 
love  of  the  brethren,  as  fuch,  is  a  love  of  their  holy 
and  virtuous  charaaer;  and  if,  on  this  account  we 
love  our  neareft  brethren,  for  the  fame  reafon  we  (hall 
love  all,  who  exhibit  the  fome  charaaer.^  The  good 
Chriftian  defires  the  prevalence  of  religion^  every 
■^vhere  :  he  would  rejoice  that  all  men  were  virtuous 


C    49    ) 

and  happy.  He  will  not,  therefore,  piirfue  the  relig-: 
bus  intereft  of  his  own  community,  family  or  perfon, 
in  ways  prejudicial  to  the  general  intereft  of  religion. 
He  will  not  confult  merely  his  own  edification,  or  that 
of  thofe  with  whom  he  is  immediately  conne^ed  ; 
but  will  feek  the  profit  of  many,  that  they  may  be 
faved. 

This  love  of  the  brethren  leads  to  a  more  general 
love  of  the  human  race.  Chriflians  are  required  '  to 
add  to  their  brotherly  kindnefs  charity  ;"  to  increafc 
and  abound  in  their  love  one  toward  another,  and 
toward  all  men.' 

O.YE  who  loves  the  brethren,  becaufe  they  have  the 
temper  and  obey  the  laws  of  Chriil,  mult  be  fuppofsd 
himfelf  to  have  the  fame  temper,  and  to  obey  the  fame 
laws.  Chrift  exemplified,  and  has  enjoined  a  univer- 
fal  philanthropy.  He  did  good  to  enemies,  as  well 
as  friends  ;  he  prayed  for  his  crucifiers,  as  well  as 
for  his  difciples  :  and  he  has  enjoined  on  us  the  fame 
extenfive  benevolence. 

Whatever  pretenfions  we  make  to  Chrifi:ian  feK 
lowfliip,  if  our  love  is  confined  to  any  particular  com- 
munity, or  even  to  Chriltian  profeiTors,  and  does  not, 
in  fuitable  expreffionsof  meeknef3,goodnefs  and  mod- 
eration,  extend  itftlf  to  others;  it  is  not  that  love  of 
the  brethren  which  Chrift  enjoins ;  for  where  is  broth- 
erly  kindnefs,  there  will  be  charity.  The  brotherly 
love,  which  Chrift  has  taught,  will  make  us  meek 
and  gentle  toward  all  men.  It  will  tame  and  foften 
the  paflions,  corred  and  fwceten  the  temper,  and  dif- 
pofc  us  to  fliew  kindnefs  to  all  men,  whether  they  be 
Chriltians  or  heathens,  good  men  or  finners. 

Ox 


C    50    ) 

4.  As  members  ofthe  church  of  God,  we  are  call- 
ed to  an  exemplary  holinefs. 

Christ  gave  himfelf  for  the  church,  diat  he  might 
fan6lify  it,  and  finaliy  preient  it  glorious.  We  are 
called  to  be  feints  ;  feparated  from  the  world,  that 
we  maybe  a  peculiar  people,  zealous  of  good  works ; 
placed  under  gofpcl  light,  that  we  may  be  the  chil- 
dren  of  God  without  rebuke,  in  the  midft  of  a  crooked 
and  perverfe  nation,  fliining  among  them  as  lights  in 
the  world.  The  honor  of  religion,  and  our  own  pro- 
feflion,  oblige  us  to  walk  circumfpe6lly  among  men. 
Thofe,  whom  the  apoflles  admitted  to  their  fellow- 
ship, were  exhorted  to  keep  themfelvcs  from  an  un- 
toward generation.  The  loofe  and  unguarded  con- 
verfotion  of  Chriftian  profeflbrs,  gives  occafion  to 
others  to  fpeak  reproachfully  of  religion  itfelf.  They 
,are,  therefore,  to  walk  in  wifdom  toward  them  who 
are  without ;  to  provide  things  hone  ft  in  the  light  of 
iill  men,  that  the  enemies  of  truth  may  be  put  to 
filence,  having  no  evil  thing  to  fay  of  them. 

5.  Let  us  exercife  a  mutual  watchfulnefs  in  our 
Chriftian  relation. 

We  are  called  into  this  relation,  that  we  may  by 
love  ferve  one  another,  and  be  fellow  workers  to  the 
kingdom  of  God.  Let  us  be  ready  to  receive,  as 
veil  as  to  give,  counfel  and  reproof,  as  there  is  occa- 
fion  ;  and  in  this  imperfca  ftate  occahons  will  be 
frequent.  Much  allowance  is  indeed  to  be  made  for 
human  weaknefs,  for  mifapprehenfion,  and  for  wrong 
report.  We  expea  fuch  allo^^-ance  from  our  breth- 
ren, and  they  are  intitled  to  it  from  us.  Too  great 
forwcrdnefs  to  remark,  and  too  hafty  a  zeal  to  reproxc 
every  trivial  fault,  ^nd  every  unguarded  aclion  in  our 


(    51    ) 

brethren,  uill  tend  rather  to  vex,  than  reform  them  ; 
rather  to  Imrt  our  influence,  than  to  mend  their  tem- 
pers. Reproof  is  a  delicate  matter.  It  is  not  to  be 
omitted,  when  occahon  calls  for  it ;  but  it  fhould  be- 
given  with  tendernefs  and  prudence,  that  it  may  be 
received  wiUi  meeknefs  and  gratitude. 

6.  OuRfubjedl  reminds  us  of  the  duty  which  we 
owe  to  our  youth. 

If  the  children  of  profefTmg  Chriftians  are  within 
God's  vifible  church,  they  are  entitled  to  our  particu- 
lar notice  and  regard.  Though  it  fliould  be  conced- 
ed, that  baptifm  denominates  them  members  of  the 
catholic  church  only,  and  they  become  not  members 
of  any  local  church,  till,  by  their  own  acl,  they  join 
themfelves  to  it,  yet  there  is  a  duty  which  that  church 
peculiarly  owes  to  them,  in  which  they  were  public- 
ly given  up  to  God,  of  which  their  parents  are  mem>. 
bers,  and  umler  the  immediate  infpe6lion  of  which 
they  live  and  a6t.  If  they  are  members  of  the  church 
at  large,  thofe  Chriftians,  among  whom  providence 
places  them,  and  who  are  witnefles  of  their  conduct, 
are  efpecialiy  bound  to  watch  over  them. 

We  ought  then  to  admonifh  and  reprove  them, 
whenever  we  fee  them  behave  in  a  manner  unfuita- 
ble  to  the  relation,  W'hich  they  bear  to  Chrift  ;  to  re- 
buke their  levity,  impiety  and  profanenefs,  that  we 
may  reftrain  them  from  making  themfelves  vile ;  to 
put  them  in  remembrance  of  the  facred  obligations, 
which  they  are  under  ;  and  call  their  attention  to  that 
folemn  day,  Vv'hcn  every  work  will  be  brought  into 
judgment. 

While  they  are  under  the  immediate  government 
of  parents  or  others,  it  becomes  us,  in  the  raoft  tender 
and.  friendly  manner  to  give   thofe,  wdio  have  the. 


.   (    52    ) 

care  of  them,  information  of  their  miftehaviour,  when 
it  is  grofs  and  repeated,  and  appears  to  proceed  from 
a  perverfe  difpofition.  If  Chriftians  would  thus  affiil 
each  other  in  the  government  of  their  farnihes,  at  the 
fame  time  exhibiting  an  example  worthy  of  tlieir 
character,  m^uch  fervice  might  be  done  totherifmg 
generation,  and  to  the  general  intereft  of  religion. 

When  youth  have  aiTived  to  competent  age,  it 
would  be  proper  that  the  church,  as  a  body,  fliould 
deal  with  them  for  open  im.moralities,  obflinately 
perfifted  in  againft  more  private  admonitions  ;  unlefs 
they  difavow  their  relation  to  the  church,  and  her  au- 
thority  over  them.  In  this  cafe  fhe  may,  in  a  formal 
manner  cut  them  oif  from  among  their  people,  and 
declare  them  no  longer  under  her  care. 

7.  Our  fubje6\  deferves  the  ferious  attention  of  the 
youth. 

My  children  ;  God,  in  his  good  providence,  has 
ordered  the  place  of  your  birth  and  education,  under 
the  light  of  the  gofpel,  within  his  church,  and  in  Chrif- 
tian  families.  The  moft  of  you  have  been  folemnly 
dedicated  to  God  in  baptifm,  and  have  received  the 
vifible  feal  of  his  covenant.  See  then,  that  you  walk 
worthy  of  the  privileges  to  which  you  are  born,  and. 
of  the  chara6ler  which  you  bear,  as  God's  children, 
fet  apart  to  be  his.  Receive,  with  filial  reverence  and 
obedience,  the  inllru6lions  and  counfcls  of  your  par- 
ents, who  have  bound  themfelves  to  God  for  your 
virtuous  behaviour.  Attend  on  the  appointed  means 
^  of  religious  knowledge,  converfe  \\  ith  the  holy  fcrip- 
tures  and  other  inftrutStive  books,  ferioufly  regard  the 
Hated  fervices  of  the  fan6\uary,  and  endeavour  in  the 
ufc  of  thefe  advantages,  to  become  wife  tofalvation,  and 


(     53     ) 

to  fiirnifh  yourftlves  unto  every  good  work.  As  you 
have  been  coafccrated  to  God,  li^e  to  him.  Be  not 
conformed  to  this  world,  but  be  transformed  by  the  re- 
ncvoing  of  your  minds.  Let  your  ht:.>rts  be  imprefTed 
with  a  lenfe  of  your  fmful  and  helplels  condition ;  look 
to  Jefus  as  the  only  Siniourof  a  lollan:!  guilty  world  : 
go  to  God  in  his  name,  and  humbly  implore  the  rcr 
newing  and  faiiclifying  influences  of  his  holy  fpirit. 
Make  an  aSlual  dedication  of  yourfelves  to  God 
through  Jefus  Chrift,  deliberately  refoh'ing  on  a  courfe 
of  pure  religion,  and  letall  your  converfation  be  as  be- 
comes the  gofpel.  Keep  up  a  daily  corrcfpondence 
\\  ith  God  in  fecret.  Think  and  fpeak  of  him  with  rev- 
erence, detelling  and  a\oidlng  every  fpecies  of  profan- 
ity. Ceafe  to  hear  the  inftruciions  which  caufe  to  err 
from  the  words  of  knowledge.  Entertain  no  licen- 
tious opinions,  Rich  as  would  encourage  vice  or  pac- 
ify the  confcience  under  guiit.  ■  Say  to  evil  doers,  de- 
part from  us,  for  we  will  keep  the  commandments  of 
our  God.  Flee  youthful  lulls,  and  follow  after  right- 
eoufntfs,  faith,  charity,  peace,  with  them  who  call  oti 
tlie  Lord  out  of  a  pure  heart.  And  reft  not  till  you 
have  a6):uaHy  taken  the  covenant  bonds  on  your- 
felves, by  a  public  profeflion  of  religion,  and  have 
come  up  to  all  gofpel  ordinances.  Do  not  this  raflily 
and  thoughtlefoly,  but  humbly  and  ferioufty,  in  the  fear 
of  God,  and  in  obedience  to  him.  Thi«k  not  that 
you  have  a  right  to  llye  at  large.  You  are  bound  to 
confefs  Chrift's  name  before  men,  and  to  fubmit  to 
the  government  of  his  church.  It  was  foretold  by 
the  prophet,  that,  wlien  God  fliouki  pour  out  his  fpir- 
it on  the  offspring  of  his  people,  one  would  fay,  1  am 
the  Lord's,  and  another  Vv'ould  ful^fcribe  with  his 
hand  to  the  Lord.    Thus  the  cliurch  would  increafc 


(    54    ) 

by  the  acceffion  of  the  young ;  her  fons  would  come 
from  far,  and  her  daughters  be  nurfed  at  her  fide. 
You  cannot  be  lliid  to  have  fulfilled  the  obligations 
of  your  baptifm,  fo  long  as  you  hve  in  a  carelefs  neg- 
lect of  any  of  the  ordinances  of  Chrift.  There  is 
reafon  to  believe,  that,  in  the  inftitution  of  the  fupper^ 
Chrift  had  a  primary  reg-ard  to  the  young,  who  were 
always  theobje^ls  of  his  particular  attention.  This 
ordinance  was  inftituted  immediately  after  the  cele- 
bration of  the  pailover,  which  was  a  figure  of  the  fuf- 
fering  Siiviour.  In  allufion  to  that  fedival,  Chrift  is 
called  our  palTover,  facrificed  for  us.  And  in  al- 
lufion to  the  mannerjn  which  the  paftbvcr  was,  eaten, 
we  are  required  to  keep  the  feast  of  the  holy  (upper, 
not  imth  the  leaiien  of  malice  and  ^wickedness,  but  with 
the  unleaDened  bread  of  sincerity  and  truth.  Now 
thefpecial  reafon  afligncd  for  the  paffoverwas,  thab 
ivhcti  children  in  time  to  come  should  inquire,  %v/iat 
■  mean  ye  by  this  service  ?  The  parent  miglit  thence 
take  occafion  to  inftru^  diem  how  the  Lord  sai'cd  his 
people  from  Egypt.  Accordingly  the  youth  were  to 
attend  on  the  pafTover,  in  the  appointed  place,  asfoon 
as  they  Avere  able  to  bring  an  offering  in  their  hand. 
Nou-  if  the  fiipper  fucceecls  in  the  place  of  the  paflb- 
ver,  was  not  this  one  intention  of  it,  that  the  young,  on 
feeing  this  fervice,  might  be  led  to  inquire,  what  was 
meant  by  it,  and  thus  open  the  way  for  inftru<Slion  in 
the  glorious  redemption  by  Jefus  Chrift.  Come  then, 
my  children,  attend  a  ftftival  appointed  for  you. 
Here  behold  what  j^our  afftr6lionate  Saviour  has  done 
and  fuffered  for  fuch  loft  and  helplefs  creatures  as  you. 
Behold,  admire  and  love  ;  finite  your  breafts  and  re- 
turn with  new  fentiments  of  the  evil  of  your  lins,  and 
©ew  refolutions  of  future  obedience.     Remember 


that  all  ordinances,  and  this  in  particular,  were  infti- 
tilted  as  means  of  promoting  a  holy  life  ;  and  kt  eV' 
cry  one^  nvho  nameth  the  name  of  Christy  depart 
from  iniquity. 

8.  The  invitation  given  to  the  young  fliall  now  be 
addreiTed  to  others.  Come,  join  yoiirfelves  to  the 
Lord  in  a  perpetual  covenant,  uhich  fhall  not  be  for- 
gotten. 

The  Son  of  God  has  come  down  from  Heaven, 
and  has  purchafed  a  church  with  his  own  blood. 
Here  he  offers  that  falvation  wliich  guilty  mortals 
need.  He  prefcribes  the  terms  on  which  it  may  be- 
come yours.  He  has  appointed  ordinances,  in  the 
\\{^  of  wliich  you  may  be  made  meet  for  the  enjoj'- 
ment  of  it  in  Heaven.  He  has  particularly  inftituted 
the  ordinance  of  the  fupper,  to  remind  you  of  his  dy- 
ing love,  and  the  rich  bleffings  purchafed  by  his 
blood.  He  has  required  your  attendance,  to  awaken 
your  remembrance  of  him,  warm  your  love  to  him, 
and  ftrengthen  your  faith  in  him. 

Have  you  any  fenfe  of  your  guilt  and  unworthi- 
nefs,  and  of  his  wonderful  goodtiefs  and  love  ?  Any 
defire  to  become  conformed  to  his  image,  attempered 
to  his  gofpel,  and  entided  to  his  falvation  ?  Any 
gratitude  to  your  Divine  Benefa6^or  for  all  the  great 
things  ^A-hich  he  has  done  and  luffered  for  you  ?  Any 
purpofe  of  heart  to  honor  and  obey  your  glorious  Re* 
deemer  and  Lord  ?  Any  concern  to  promote  peace 
and  unity  among  his  difciples,  to  excite  and  encour- 
age them  to  love  and  good  works,  and  to  advance 
the  general  interefl  of  his  kingdom  ?  Then  come 
and  confefs  his  name,  declare  your  regard  to  his  relig- 
ion, fubfcribe  with  your  own  hand,  to  him,  attend  on 
the    ordinances  of  his  houfe,   walk  in   fellowfliip 


C    56    ) 

with  his  profeffcd  difcipks,  join  your  infiuence  to  pro- 
mote his  caufc,  anci  llicvv  by  your  holy  converfaiion, 
that  you  really  believe,  and  heartily  love  the  religion 
which  you  profcfs. 

To  conclude,  let  us  all  unite  our  endeavours  to 
make  Chrift's  church  glorious.  Let  us  as  workers 
together  witli  Chrilt,  cind  v»'ith  one  another,  contribute 
in  our  refpe6live  places,  and  according  to  our  feveral 
abilities,  to  edify  and  enlarge  It.  Let  us  not  content 
ourfelves  wath  appearing  as  members  of  the  vifible 
church  here  below ;  but  be  concerned  to  become 
real  members  of  the  invilible  church  above,  that 
when  the  time  of  our  departure  is  come,  we  may  go 
to  Mount  Zion,  the  city  of  the  living  God,  the  heav- 
enly Jerufalem,  to  an  innumerable  company  of  an- 
gels, the  fpirits  of  juft  men  made  perfc6\,  the  general 
alfembly  and  churcli  of  the  firll  born,  whole  names 
are  enrolled  in  Hea\'en. 


THE  END. 


WARNING 


AGAINST    THE 


SIN  OF  DRUNKENNESS. 


D, 


'rUNKENNESS,  or  excefs  in  driuking,  is  fuch  an  enemy  to  all 
that  is  wife  and  good,  vlrtuou-i,  and  comely  in  a  man,  that  every  one 
ought  to  rife  with  indignation  a:gain(t  it  as  a  molt  deftruilive  and 
pernicious  evil,  which  renders  him  viler  than,  the  beads  that  perifli. 

The  poor  fenfelefs  brutes  may,  by  accident,  be  overcome  by  ftrong 
liquors,  becaufe  they  have  no  reafon  to  govern  their  appetites,  nor 
fenfe  of  duty  nor  fhame ;  they  have  no  confclence  to  be  offended  by 
it,  nor  future  judgment  to  fear  after  it  ;  and  when  the  dog  returns 
to  his  vomit,  or  the  fow  to  its  wallowing  in  the  mire,  they  d© 
but  ait  according  to  their  natures  •  but  for  that  noble  creature  man, 
tliat  is  made  after  the  image  of  God,  and  next  to  the  angels  in  dignity 
and  excellence ;  Man  that  has  a  difcerning  mind  to  know  good  from 
evil,  and  a  capacity  to  do  the  will  of  his  great  Creator  and  Lord ;  for 
a  Chriflian,  that  h.is  the  vows  of  God  upon  him,  who  profe^Tes  hirafelf 
a  difciple  of  the  holy  Jeius  and  an  expedlant  of  the  heavenly  kingdom 
and  glory ;  for  fuch  a  creature  to  dlfcurb  his  health,  degrade  his  reafon, 
injure  his  confclence,  olTeud  his  God  and  Saviour,  and  lofe  his  heaven 
and  happinefs  to  pleafe  a  brutifli  appetite,  by  drinking  to  excefs,  or  by 
a  habitual  praiflice  of  tippling,  is  fuch  a  defperate  pitch  of  lin  and  fol- 
Jv,  as  can  never  be  fufnciently  cenfured  and  condemned. 

Let  me  therefore  befeech  your  ferious  attention  to,  and  may  the 
God  of  all  grace,  by  the  powerful  influence  of  his  holy  Spirit,  render 
cffetSiual  this  kind  attempt,  that  you,  who  are  now  funk  in  the  pleaf- 
uresof  the  flefh,  abullng  the  good  gifts  of  God  by  excefs,  and  felling 
your  heavenly  inheritance  for  a  few  fenfual  draughts,  may  be  happily 
reftored  to  flrid\  fobriety  and  temperance;  and  by  attending  to  the 
rules  of  reafon  and  religion,  bs  filled  to  ferve  and  glorify  your  great 
and  bleffed  Creator  and  Redeemer  here,  and  for  ever,  Confider  tliea 
that,  by  drinking  to  excefs. 

I.  You  areguilty  of  the  grcatefl  ingratitude  to  God.  TLegoodcrea- 
turcs  v.-hich  he  has  afforded  you  for  your' comfort  in  his  fervice,  you 
£ic  offering  as  a  iacrifice  to  lus  enemy  the  devil,  for  drunkcnnefs  is  his 


C    2    ) 

tlelight  :  You  are  converting  his  aordiab  Into  poifon,  his  wine  into  the 
gall  of  afps,  and  turning  the  good  gifts  of  God  againft  himfelf,  while 
you  are  uling  thofe  things  to  dilhunor  him,  which  his  bounty  has  be- 
flowed  upon  you  for  his  praife  :  and  abufing  that  to  excels,  which  he 
dcfigned  only  for  your  cheerful  refrefhment. 

2.  You  are  deftroying  that  In  you,  in  which  the  very  excellency  of 
our  nature,  and  your  difdnction  from  brutes  confifts,  namely,  the  ufe 
of  reafon,  the  drunkard  has  neither  the  fpeech  nor  carriage,  the  fenfe 
nor  civility  of  a  man,  he  is  wild  and  diforderly,  fenfual  and  brutifli. 
If  thou  flioaklll  mangle  and  deform  thy  body,  and  render  it  ufelefs  for 
the  purpofesof  life,  it  were  a  far  lefs  crime  than  to  deftroy  thy  reafon, 
and  debafe  thy  foul  by  vile  indulgencies,  which  was  originally  made  af- 
ter the  image  of  God,  and  was  deiigaed  by  him  for  the  moft  excellent 
ends  and  ule».  If  thou  hadft  been  born  an  ideot,  or  deprived  of  thy 
reafon  and  fenfes  by  fome  difeafe  or  cafual  difafter,  thy  cafe  had  been 
greatly  to  be  pitied  ;  but  to  unman  thyfelf,  and  make  thyfelf  mad,  de- 
ferves  the  fevereft  punitliment  from  him  who  gave  thee  an  excellent  na- 
ture, and  formed  thee  for  nobler  purpofes.  And  as  drunkennefs  dif^ 
orders  the  underflanding  for  the  prefent,  fo  the  habit  of  drinking 
more  than  enough  gradually  impairs  the  faculties  of  the  mind,  till,  at 
laft,  the  perfon  is  rendered  ftupid  and  fottifli,  ufelefs  and  coutemptib!«, 
fo  long  as  he  lives  :  for, 

3.  This  fin  makes  you  vile  and  contemptible  in  the  fight  of  othert. 
The  drunkard  is  the  fport  of  the  foolilb,  and  the  grief  of  the  wife  : 
JLike  a  fhamelefs  bead  or  a  raging  devil,  he  is  no  longer  fit  for  hiimaa 
fociety,  but  is  a  mere  nnifance  and  difturbance  to  all  that  are  about 
him,  and  every  one  is  ailiamed  that  he  flioulJ  be  thought  their  friend 
or  acquaintance.  His  reputation  andefleem  among  mankind  is  blafttd, 
tor  there  is  fcarce  any  name  more  infamous  than  that  of  a  fot.  Look  on 
a  ftrunkard  fpewing,  reeling,  and  bawling,  and  fee  if  he  appear  not  viler 
than  t'ne  bealls  that  perifli  :  The  beft  that  can  be  done  for- him, in  that 
itate,  is  to  lay  him  out  of  the  way  till  time  and  fieep  have  recovered 
kis  loft  fenfes. 

4.  Excefs  in  drinking  expofes  you  to  numerous  evils  and  temptations. 
What  numbers  have  unawares  been  drowned,  broke  their  limbs,  been 
burnt  iij  their  beds,  and  loft  their  lives  in  a  drunken,  fit  ?  How  many 
grievous  difeafes  does  immoderate  drinking  bring  upon  the  human 
body  .'  Fevers,  drop'ies,  palfies,  ccnfumptions,  and  many  other  difor- 
der?,  winch  caufe  them  to  live  in  miiery,  and  fliorten  their  days,  fome 
B.ore  floY/ly^  ajid  others  Biore   hailily  ;  fo  that   ■vvhtie  the  iwtrd  has 


C     3     ) 

fiain  its  thoufands,  intemperance  has  flaiu  its  ten  thoufands  ;  who  mirf! 
all  be  feutenced  by  God,  at  his  great  tribunal,  as  fo  many  felf  deftroy- 
ers.  What  poverty  and  diftrefs  does  the  drunkard  bring  upon  hi  mfeif 
and  family,  his  wife  and  childi-en  ?  What  fad  temptations  does  he  of- 
ten fall  into  when  liquor  prevails  over  him,  which,  when  fober  be 
trembled  at  the  thoughta  of  fuch,  as  murder,  inceft,  whoredom,  blaf- 
pheming  God's  holy  name,  &c.  For  when  reafon  is  gone,  the  devil 
and  hib  own  lufls  get  dominion  over  Jiim,  and  what  has  the  man  thea 
to  reftrain  ihem  ? 

5.  By  this  fin  you  caufe  the  holy  Spirit  of  God  to  depart  from  you' ; 
and  untit  yourfelf  for  every  religious  duty.  How  can  the  bleiled  and 
holy  Spirit  of  God  dwell  in  a  naily  iwinilh  drunkard  ?  *  What  com- 
munication can  light  have  with  fucii  darkneis,  or  the  Spirit  of  Chrift 
with  i'uch  a  belial  i"  And  wiicn  God  is  departed  from  the  raiferabl« 
linner,  how  clreadi'ul  is  his  (tate  !  Who  then  can  make  hiiu  holy  or 
faappy  ?  When  this  is  fo,  the  heart  grows  hardened  from  the  fear  of 
God,  evil  iufts  and  palhons  more  anUmore  prevail,  and  the  devil  gains 
increaiing  dominion  over  him,  until  he  links  into  remedilefs  horror  and 
uelpair.  How  untit  alfo  is  the  poor  befotted  wretch  for  any  thing 
•hat  is  fpiritual  and  good  ?  He  cannot  fo  much  as  think  one  fober 
thought,  or  receive  any  good  impreliion  from  the  wife  advice  of  others, 
nor  iilt  up  his  eyes  witn  acceptance  to  the  God  of  heaven  in  prayer, 
in  that  fcjilelefs  polluted  condition.  Is  it  not,  then,  a  miferabie  thing 
to  fee  a  reafonahle  creature  who  is  capable  of  communion  with  his 
great  Creator,  of  contempiatsug  his  excellencies,  and  living  fomething 
of  the  hfe  of  angels  here  below,  idling  all  this  happincfs  lor  the  iwiu» 
ilh  pleafure  of  a  little  drink. 

6.  You  hereby  expofe  yourfelf  to  the  dreadful  curfes  of  Almighty 
God,  whofe  anger  burns  like  fire.  The  facred  book  01  God  is  full  ai 
woes,  which,  like  fo  many  fpears,  (land  pointed  agaiuft  the  guilty  con- 
temmers  of  the  laws  of  temperance.  "  Wo  unto  them  that  rife  up 
early  that  they  may  follow  Itrong  drink,  that  continue  until  night,  till 
wine  inflame  them. 

"  Woe  unto  them  that  are  mighty  to  drink  wine,  and  men  of  ftrengtlk 
to  mingle  ftrong  drink,"  whether  their  reafon  is  deflroyed  by  it  or  no, 
Ifa.  V.  II,  12.  "  Wo  unto  the  crown  of  pride,  to  the  drunkards  of 
Ephraim,  Ifa.  xxviii.  i.  Wo  unto  him  that  giveth  unto  his  neighbour 
druik,  that  puttleth  thy  bottle  to  him,  and  maketh  him  drunken  that 
thou  mayeft  fee  his  nakednefs.  The  cup  of  the  Lord's  hand  ihall  be 
turned  auto  thee,  and  thou  flialt  be  filled  with  fliame  for  glory."  Hab. 


C     4    ) 

ii.  25.  So  that  if  you  were  not  altogether  loA  to  the  fear  of  God,  an4 
hardened  in  infidelity,  furely  the  terrors  of  the  Lord  Ihould  overawe 
you,  and  deter  you  from  this  evil  practice.    But, 

7.  Lafily,  if  none  of  thofe  things  will  caufe  you  to  forbear  excefs, 
God  himielf  will  do  it  effedlually  ;  he  will  feparate  your  guilty  foul 
from  your  vile  body,  and  c aft  both  into  the  eternal  damnation  of  hell 
Infallible  truth  hath  faidit,  and  yout  almighty  Judge  calls  upon  you  to 
attend  unto  it,  that  by  fincere  faith,  and  fpeedy  repentance,  you  may 
avoid  the  dreadful  fentence.  "  Be  ye  not  de  .eivcd,  neither  fornicator», 
"  nor  thieves,  nor  drunkards,  fliall  inherit  the  kingdom  of  God."  i  Cor. 
vi.  9,  10.  And  again,  "  If  ye  live  after  the  flefli,  ye  fliall  die,"  fpiritu- 
ally  and  eternrdly.  "  Now  the  works  of  the  fiefli  are  niamleft,  which 
are  thefe,  drunkennefs,  revellings,  and  fuch  like,  of  the  which  I  told 
you  before,  that  they  which  do  fuch  things  fhall  not  inherit  the  king- 
dom of  God."  Rom.  yii.  13.  Gal.  v.  19,  2.1.  Remember,  miferable  lin- 
ner,  (if  thou  art  refolved  to  go  on  in  thy  trcfpalTes)  when  thou  art  hfting 
up  thine  eyes  in  torments,  and  begging  in  vain  for  a  cup  of  cold 
water  to  cool  thy  tongue,  parched  with  greater  heat  in  proportion 
to  thy  former  excelTes,  for  how  bafe  a  price  thou  hafl  fold  thy  Saviour 
and  falvation,  thy  God,  and  thy  Heaven,  in  that  thou  wouldft  not  fo 
much  as  leave  a  forbidden  draught  for  them. 

Let  every  one,  therefore,  that  glories  in  his  ftrength  to  drink  ;  that 
entices  or  compels  others  to  excefs  ;  or  is  apt  to  be  overcome  themfelves 
by  wine  or  ftrong  drink,  be  perfuaded  to  confider  thefe  things,  and 
ihew  themfelves  men.  We  befeech  you,  brethren,  by  all  that  is  dear 
to  you  in  both  worlds,  by  the  honor  of  the  human  nature,  by  the  re- 
gard you  owe  to  yoarfelves  and  others,  by  the  mercy  and  love  of 
the  bleCed  Redeemer,  and  the  reverence  and  fear  of  the  great  God, 
that  you  will  difdain  this  deitrucSkive  vice,  which  is  fo  much  your  pref- 
«nt  reproach  and  damage,  and  will  be  your  eternal  torment  and  coa- 
fufion. 

Confefs  to  God  with  forrow  and  fliame,  thy  former  excefics.  Fly  to- 
the  Lord  Jefus  Clirift  for  mercy  and  grace  to  pardon  thy  fins,  and  heal 
thy  nature — Beg  earneftly  and  continually  of  God  to  implant  his  love 
and  fear  in  thy  foul,  by  his  holy  fpirit.  Be  conllant  in  tlie  ufe  of  all 
Goo's  holy  ordinances,  and  carefully  fliun  evil  company,  and  all  future 
temptations  to  this  vice.  By  which  means  only  thou  wilt  be  enabled 
to  reform  thy  life,  and  fave  thy  foul  from  death.    Amen, 


*"** 


